The Rudolf Steiner Archive

This is the 9th of 16 lectures given by Rudolf Steiner at Berlin, in Autumn of 1911 through the Spring of 1912. The title of the series of lectures is: Human History in the Light of Spiritual Investigation. It was published in German as: Menschengeschichte im Lichte der Geistesforschung.

If it was already somewhat difficult from the point of view of the ideas ruling at present to explain the origin of man spiritual-scientifically (what should have been done in the last lecture of this cycle) it will be today still less easy to speak about the origin of the animal world. For, if on the one hand the difficulty results from the fact that everything concerning the animal world is still much more remote for the human observation—at least seemingly—than everything concerning nature and essence of man, so on the other hand a quite special difficulty must arise because according to the present world conception, an influence of spiritual events, spiritual causes on the development and origin of animal existence will not at all be admitted. Instead, we find that in the course of the development of our mental life in the last periods the notion is formed quite specially that exactly the same causes, powers and realities partake in the development of animals' life as in the development of the lifeless, so-called inorganic nature, and we know that the greatest triumphs of natural science have been realized just in this sphere of the so-called pure natural development of living beings.

Now we must certainly say, on the one side the great longing aims at a pure natural development—as one usually says—that means such a development that only considers those powers which also rule in lifeless existence, and we see on the other side how a research moving in this direction thinks to hurry from triumph to triumph—nay, if we interpret it in the right sense, even does so. Nevertheless, on the other hand we can perceive how deeper thinkers who stand entirely on the basis of facts of natural science, and who are also fully acquainted with that which natural science has brought forward in recent times, are not in a position to share the opinion of those thinkers who want throughout to derive life from a mere union or a mere combination—although from a very complicated one—of those powers and events which are also present in lifeless nature. A great part of the thinkers of the present and the recent past did not take much trouble saying: up to a certain time probably the development of our earth has principally consisted in unfolding out of itself lifeless processes, and at a certain point of time some materials have joined in such a complicated way that the simplest living beings originated ... where after then the development progressed in such a way that out of these simpler living beings, in the struggle for life and in adaptation to the surrounding, so to speak, more and more complicated living beings have developed up to man. But in contradiction to this idea many philosophers of recent time have argued that it is impossible to think that at any time, that which can be called in the real sense an original procreation or an issuing forth of the living from the lifeless, could arise out of a mere union of lifeless matter.

To such thinkers mentioned above Gustav Theodor Fechner, a man of genius in many ways, belongs. Because really important progress in natural science in various regions is connected with this personality, we should truly not pass by so lightly the theories of such a thinker as it is generally done today. Gustav Theodor Fechner cannot understand that the living ever could have developed out of the lifeless. It is much more obvious to Fechner to imagine that the lifeless can go forth out of the living through processes of isolation, because we see indeed that the inner life process of the living beings excretes the materials which, after having served a certain time in the life process, pass over to the rest of nature and belong then, as it were, to lifeless, to inorganic processes. So Fechner can well imagine that our earth at its starting point has been a single whole living being. This huge living being “earth” has done its breathing—so to say—from the cosmos and has perhaps also taken its nutrition from the (space of the) universe. Out of the entirety of this huge, enormous organism, which has once been our earth, on the one hand, living beings have developed as through a special constriction of that which in the huge earth organism has been living organs only, which thus became independent. And on the other hand—so Fechner imagines—those substances which today belong to the lifeless nature processes were excreted in a similar way as today substances are excreted from an organism after having served the living processes for a certain time. Thus, on the lines of this thinker, not the living came forth from the lifeless, but the lifeless came forth from the living. In a similar way, perhaps in a still more fantastic one, the natural investigator Wilhelm Preyer forms his own imagination. He has proved his legitimacy, his qualification for speaking about natural science not only through his abundant physiological and biological research, but also through his publications about Darwinism. Preyer also pictured to himself that the earth, at its starting point, was a kind of living being; he was always disinclined to speak of something lifeless in an absolute sense. He says we have really no right to look upon a flame as a kind of life process on the lowest level, a life process which is simplified, and has descended from a higher level; just so such life processes as we observe today could have developed in ascending. What Preyer means is: when a flame is burning, then it seems as if something like a life process is displayed to us in the consuming of the matter, in the entire method and way in which the burning, as a fact, presents itself to us. And he therefore supposes that it may not be out of the question that the earth itself was a huge life process, a life process that took place, nevertheless, under quite other conditions than the life processes of today. And so we see the most curious imagination has issued from the head of an investigator of nature, which Preyer expresses as follows: The earth could have been at the starting point of its evolution a huge enormous organism, the breathing of which we have to look for in the glowing vapors of iron, the blood flow of which we have to imagine in the glowing liquid metals, and the nourishment of which must have been brought about through meteorites drawn from the universe. This is certainly a peculiar life process, but this natural investigator thinks he couldn't go in another way if he were to trace back, not the living from the lifeless, but the apparently lifeless from the original living. And that which appears to us today as our life, in various realms appeared to him only as a life shaped especially, whereas the life of a burning candle seemed to him as a life formed backwards, in a certain way, so that the latter may appear to us outwardly as lifeless.

If we must say that such developments in recent mental life can show us—so to speak—how notable thinkers standing firmly upon the grounds of natural science, not only with regard to their convictions but also their comprehension, do not refer to the earth at all as the glowing liquid lifeless gas ball of the Kant-Laplace, but look upon the earth at its origin as a huge living being, in order to be able to explain that what is living today, this fact can, in some respects, teach us that it is, indeed, not so easy to trace back the living to the lifeless. Yes, we even must say that just the (human?) spirits having struck out in a new direction who have obtained the greatest results of research in natural science recently, cannot teach us that natural-scientific thinking has traced back all living to the lifeless, and that in this regard, natural science would just contradict what Spiritual Science has to say: that all substances, and then in general, all life can be traced back to spiritual causes. It is indeed true that the great results of natural science performed by Darwin or Lamarck or other pioneer spirits exclude any regard of spiritual causes, fundamental for these phenomena.

I have already, several times, pointed out a notable passage in Darwin's publications, in which this great pioneer points out the way in which he succeeded in showing the metamorphosis of one form of life into another, and how, by this experience, it seemed to him quite well possible to trace back today's complicated living beings to earlier, perhaps less complicated living beings and thus explain the variety of today's life forms, perhaps by means of a few differentiated original life forms. But then Darwin says, in a very characteristic manner: (in this way) we succeeded in tracing today's various forms of life back to an original one and in explaining the life of today, in its multifariousness, through evolution. But Darwin is speaking of these original forms of life in such a way that he assumes that—as he says literally—“the Creator once has poured life into them.” Yes, we may say outright that this natural investigator, Darwin, working in the midst of the 19^th Century, was convinced he was authorized in his explanation of the metamorphosis of the species in living nature, by just simply assuming that he retraced back the development in nature to issue from the Creator. As we can know from Darwin's whole manner of thinking, he must have realized at once the insufficiency of his explanation if he were not permitted to assume the action of spiritual realities at any point in earth evolution. He felt himself firm and strong on the grounds he took a stand upon, just by saying that if we could assume there was life in its simplest forms created out of the spiritual, then we also could expect of this life of simplest forms full of such impulsion power, such impetus that it was able to transform itself to complicated and manifold forms.—And in a stronger sense, this can be applied to Jean Lamarck, who was the first to speak about the natural development of living beings to more and more complicated forms through adaptation to their surroundings. We see that Lamarck's idea is the following: We may assume a development from the outwardly unaccomplished to the outwardly more and more accomplished, because by so thinking we are not at all in contradiction to evolution as a whole being interwoven with, and inspired by, spiritual fundamental forces. How else could it be possible that there is a passage in one of Lamarck's fundamental works, which we can take quite literally, and which is just significant for the way and manner characteristic for earlier natural-scientific thinkers. Lamarck says in his “Philosophie Zoologique” (“Volksausgabe's Leipzig”, ed. Alfred Kroener, p. 21):

“As it had not been taken into consideration that the individuals of one specie must remain unchanged as long as the conditions mainly influencing their manner of life don't change, and as the ruling prejudices are in accordance with the assumption of this progressive generation of similar individuals, it is assumed that every specie is unchangeable and as old as nature, and that they are separately created by the sublime Originator of all things.”

Lamarck is conscious that he must break with the concept of the one and only creation of all species at their starting point, and that he must imagine the species, now around us, as having arisen through evolution. But then he continues as follows:

“Surely, everything exists only through the will of the sublime Originator of all things. But can we order His rules in the exercise of His will? Or could we decide the way and manner in which he has done this? Could not the Almighty Infinite create an order of matter (things?) unknown to us which lets all that we see and all that exists enter into it one after another? Whatsoever His Will may have been, the immeasurable magnitude of His Might is surely always the same, and in whatsoever manner He May have accomplished His Will, nothing can diminish His Magnitude.
“Thus honoring the dispensations of this infinite wisdom, I restrict myself to the limits of a simple observer of nature.”

Thus speaks he to whom one appeals today—quite rightly—when one speaks about the doctrine of evolution. But at the same time we see that this man has thereby pointed out to himself his program in the most distinct way. What is this program?

Lamarck argues that by ascertaining through observation all that is of service to the mere natural observer, the possibility results of imagining that organisms have gradually developed in a running(?) succession; however, we must also imagine that spiritual impulses were originally holding sway in the entirety of evolution, otherwise we have no firm basis at all. We recognize this by all means as the conviction of the pioneer Lamarck. And certainly in this case we must say: Thus this natural investigator has traced for himself his special program by restricting himself to the species of the outer world, and by not ascending farther to that which must be spiritually fundamental for the whole process of evolution. He consigns the spiritual to a world into which he is not inclined to penetrate, and which he presumes, from the outset, to be a region of total, unimpeded Will of the Creator—but he restricts himself to the presentation of what has emanated out of this Will of the Creator and what issues forth in the progress of evolution.

Now on the other hand we must again say, as matters stand today, that it can never result from the experiences or research of the natural-scientific observer, that at any time the living could have developed out of the lifeless on our earth, in the conditions which are available for today's external observation. The imagination that the living developed out of the lifeless is by no means a new one—it is, in truth, the older one. In this regard I have already emphasized that it was a great progress in natural science, if one goes back only about two centuries ago, when Francesco Redi spoke the sentence: “Living can only go forth from living.” It is interesting that throughout all the earlier centuries before Francesco Redi's time, it was assumed that not only simple, but also even very complicated, living beings could come forth out of mere lifeless matter. Not only was it assumed that out of the mud of the rivers, something lifeless for the outward consideration—lower animals such as rainworms, for instance—could develop without a living germ of the rainworm ancestor put into the mud, but it was also systematically assumed that animals up to the insects or still higher ones, could develop out of lifeless matter. It is interesting that we find in a work of St. Isidor, who died in 636, that it is quoted quite systematically that out of an ox corpse—that means something gone over already into the lifeless—that if it is beaten enough, a species of worms would develop which could become bees. Indeed, this man at the head of the erudition of his time not only indicated how bees could come out of an ox corpse, but he also tells us how in the same way hornets can develop out of horse corpses, drones out of mules and wasps out of donkey corpses. And as if this were not enough, it was alleged up to the 17^th Century how mice, eels, and frogs originate out of that which is already transformed into the lifeless. And the belief that life can originate out of the lifeless in the simplest way, this belief was so strong that Francesco Redi narrowly escaped from the fate of Giordano Bruno, because he was so bold as to proclaim that the living can only originate from the living; for the supposition that living beings can originate out of lifeless matter could only depend on inexact observation, because the living germs of the living beings must have been already in the river mud if living should originate.

Spiritual Science must add to the achievements of Francesco Redi the sentence that the spiritual can only originate from spiritual. And because the entirety of earth evolution finally culminates in the spiritual, as it presents itself in a simple way and on an inferior level in the animal world, on a higher level in normal man, and on the highest one in the human spirit itself, thus this spiritual likewise originating itself at last out of the seeming unspiritual, can only be traced back to an original spiritual. If Spiritual Science is compelled today to state this fact, as we have heard in the earlier lectures and also in the past years in these cycles of lectures, and if in order to confirm further entirely in every region the sentence: “the spiritual can only originate from spiritual” it says, all that appears to us as matter is only a transformed spiritual—then it (Spiritual Science) is today not doomed to the fate of Francesco Redi or Giordano Bruno (for other things are now in fashion and people are no longer burned), but suffer other fates. It has today, anticipating, advocating a truth which will familiarize itself with the cultural life as likewise the sentence “living can only originate from living” has done, and therefore man will consider Spiritual Science as a revere, as something which is by no means based on the fundamentals of a real, scientific knowledge.

Now, at first an outline of what Spiritual Science has to say from its point of view about the question of the origins of the animal world will be outlined. Then it will be shown how the comprehension of Spiritual Science about the origin of the animal world can be entirely reconciled with the acquisitions of natural-scientific knowledge of the present, for I have set myself the task in these lectures to harmonize what Spiritual Science produces out of itself with the acquisitions of natural science.

Spiritual Science as such cannot go back to that which Gustav Theodor Fechner or Preyer have assumed as the original earth organism. On the other hand, however, we must emphasize again and again that no explanation will succeed in making it logically plausible, if only to some extent, that the manifoldness of the living beings could have, in earth evolution, developed out of a mere nebular organization, as assumed by Kant-Laplace's theory; unless we had, so to speak, to take up the expedients of the most recent mental attitude, if we would reconcile the origin of the organic or animal world with this idea. Then we would arrive at the method of thinking of the Swedish investigator Svante Arrhenius, today indeed very much admired, but not less fantastic: that germs of living beings got planted into the earth, from the space of the universe, by “compression (gravitation) of radiation” just—let us say—at the right time, when the earth was in a state to receive such germs. Everyone will realize very easily that such an explanation is no explanation, for we have then to explain where and how these living beings originated, even if they are only flown as simple germs into the earth through compression (gravitation) of radiation.

Spiritual Science must go back to a form of the earth where the earth does not present itself to us as so occupied and populated by such living beings as we know today. In a certain regard, Spiritual Science shows us something similar to what Fechner and Preyer have pictured to themselves by mere intellectual conclusions (deductions); namely, that the earth at and since its beginning has been a living being, which contained in itself gas and vapor, not only in a lifeless manner, as the theory of Kant-Laplace assumes. This theory can be explained very easily to the simplest pupil by saying: Look here, by mere rotation something can split off from a drop of a liquid, if we let it rotate, and as a little drop is thrown off it rotates around the big drop—thus in this way we originate a world system on a small scale. But doing this, we forget that we ourselves have moved this drop by rotation and that, in case such an event should have indeed happened once on a large scale—namely, that the planets have split off by means of the rotation of a gas ball—then a giant professor or a giant teacher must have ruled in the cosmos, for if we exercise an experiment we must consider all conditions and not forget our own part. If it is already impossible to explain from what we know at present the splitting off of the planets, from a gas ball which at any time may have existed, it is far less possible to explain life in a planetarian life without something living, if only lifelessness existed beforehand.

Spiritual Science leads us back to an earth which, indeed at its starting point, was not only full of life, but also spiritualized, impregnated, by spirit, so that we have to trace back earth evolution to an originally spiritualized earth being. If we picture this spiritualized earth being to our senses, as it were, in an image, this being would present itself to us in its substance in such a way that we have, comparatively around us today like the last reminders of this original state of the earth, moving, but not formed, living matter in the most inferior organisms, which are really not quite exactly easy to define as plant beings or animal beings. These most inferior organisms could really be defined as flowing life, for they appear at first as a round drop which changes its matter, so to say, through no outward cause with regard to shape and situation—lengthens into tentacles or feet, creeping over the ground, but has in itself no distinct shape. If we picture to ourselves these inferior organisms, this original life substance, then we have before us, in the sense of Spiritual Science, the whole of the original earth matter, and within this earth matter nothing at all that we have today as lifeless matter. The whole earth matter is, so to say, a living but still unformed substance, and Spiritual Science must imagine, aside from this unshaped substance, that which we call the formative principle, the transcendental formative principle, as something purely spiritual at the starting point of earth evolution.

We can imagine today what the earth had been at the starting point of its evolution along the lines of Spiritual Science, by imagining, as we have often done in previous lectures, the sleeping human being. Then we picture to ourselves sleeping man—we have the physical body, lying in bed, and this physical body is permeated with that which in a spiritual-scientific way we no longer call a material bodily form: the etheric body—but outwardly, comparatively, in the sphere of this physical body we have that which is within this physical body during the waking day life: the living life of the soul, which we call the connection between the ego and the astral body of man. So we have before us in man who is awake, the inner mental essence, or essential part of the soul nature, permeating the external bodily nature; but in sleeping man we have the external-bodily secluded from the inmost soul life. The inner soul life is unconscious in sleeping man of today. It is, as it were, not permeated with a real inner content, at least not consciously. But for a real thinker it is impossible to imagine that the sleeping man really still has this in himself, or that what is living and acting in sleeping man also brings about the appearance of soul life itself during waking. What else can we imagine, when we proceed to really logical thinking? Today we can only sketch it in rough outlines—but anyone who thinks logically cannot as a result come to any other conclusion—we can imagine nothing else than that the man, who is awake, practices, expresses his soul activity through the organs of his body, so that the man who is awake needs his bodily organs in order to develop consciousness, and that the bodily organs must be formed in such a way that when enlivened from the soul principle, they can be the bearers or mediators of the life of consciousness. But a man can never imagine that, by means of inner, living, organic action, that which comes into our consciousness as inner soul processes while awake can be produced in sleep. We only have to make a simple comparison, entirely sufficient for this purpose, to discover this fact.

Instead of the brain let us place, as the soul organ mediating our waking conscious state, the lung which breathes and mediates the life processes. Then we must say the lung breathes only by means of oxygen flowing into it from outside. But the action of the lung does not consist only in receiving the oxygen flowing into it, for the organic action cannot have an influence on the supply of oxygen. We cannot experience anything about the nature and substance of oxygen from the manner in which we nourish and enliven our lung, and the lung cannot be supplied with oxygen from inside, either. But just as we have to imagine the inner life process as going over into the lung, so we also have to imagine the inner life process going over into the brain and other organs during sleeping life. In the evening our organs are exhausted, because soul activity wears out the organs, and they must be impregnated again with a pure life activity in order to again be able to be mediators of soul activity. But just as the mere inner life activity cannot supply the lung with oxygen, the activity of the inner life cannot supply sleeping man with that which we can call the instincts, desires, and passions (emotions) of man. The nature of the soul life is not a consequence or result of the mere bodily activity of man, just as the nature of oxygen, which only unites itself with the lung from outside, is not the result of mere life activity. No one can escape the quite cogent conclusion that just as soul activity must flow into the organs for knowledge of man from outside on the moment of waking, likewise the oxygen flows into the lungs from outside, just as the oxygen as such exists in the outer world and imparts itself to the lung, with the only difference being that the lung is supplied with oxygen not alternately but always, because the lung does not sleep. Consequently, there must be something which, combining with the human ego, flows into the bodily function in the morning, when man wakes, and then works in the human soul organs. Thus we must conclude that in the life during sleep the spiritual is separated and we must regard this spiritual essence, as it were, as something that wakens in the morning apart from our bodily organs, to act as soul organs.

Consequently we have, comparatively speaking, in sleeping man a living organism, and floating over him a self-dependent, spiritual one. We must picture to ourselves the following: While we are awake, the soul processes, going on in us—that means the spiritual soul life—can really only effectuate certain processes, doubtlessly parallel with the soul processes in the organism. They are effects of the soul processes and cause fatigue, as it were—processes of dissolution of matter, whereas during sleep the body annuls these processes of fatigue.

In a similar way Spiritual Science reveals that the earth, at its starting point, had really consisted of a duality, of something not quite like sleeping and waking man, but that could be compared with what has been, so to say, moving life substance, as the last remainder of the simplest organisms are still today, but that which, in no way, have been organisms transformed into animal or human forms, not even into vegetable, plant forms. And so, if we have to imagine in connection with man's body that which is man's soul content hovering over him in sleep, so we have to picture to ourselves the earth, at its beginning, hovering over what we can call the spirit of the earth, the common, united earth spirit. And within this earth spirit we have to seek that which later becomes form in earth evolution—in this earth spirit we also, above all, have to seek that which affects stimulation of the flowing material substance, so to say the sleeping earth, so that the entire life substance comes into movement in various ways. Thus we have to imagine the stimulating causes as, I might say, spiritual streams from the surrounding of the earth, working into flowing, living matter (substance). At first these causes created in the flowing substance only such forms that did not solidify, but after having formed themselves for the time being, adopted their formless shape again, as the storm whips the ocean and forms it in various wave structures. Formed life must be derived out of formless living. The formative principle itself is to be imagined as a super-sensible, spiritual principle that was connected with the original earth substance. If today we would imagine something similar to this way of working in regard to the earth at its starting point—this reciprocal effect between spirit and matter—so could we imagine a more narrow region, where what happened was similar to what happened at the starting point of earth evolution. (Natural science of the future will prove this). We can still show something that affects unformed life substance. All those processes bringing forth our own spiritual life in brain substance or in blood substance can be compared to the processes which took place, at the earth's beginning, between the spiritual, formative principle and the living substance fundamental to the evolution of earth.

Such a thing is not able to be proved along the lines of our thinking today—it is to be proved only by Spiritual Science, that by means already described, for the whole of earth evolution something is produced, similar to what is produced in the single life of man in memory. By the training of certain forces, here also mentioned, which are resting in the depths of the soul, human memory expands, and man's spiritual outlook—and these powers are the same—the development of which enables the spiritual investigator to look immediately into the spiritual earth being. Thus matter and material life can be penetrated entirely by the spiritual view, and material processes in their existence can display themselves in such a way that not only present conditions, but also previous ones out of which they have developed, can confront the spiritual eye as living memory. Just as man in the present carries in himself that which has formed in the life of his soul since his childhood and can therewith follow the line of remembrance, so also he follows his soul life into earlier conditions; he can thus trace it back, how it has been not only now, but decades ago. If the spiritual outlook does not adhere only to external matter, but penetrates the surface of things and into a spiritual basis, then something works within the spiritual that puts man into a kind of world memory, which is also called reading in the Akasha Chronicle (see Rudolf Steiner, From the Akasha Chronicle, Ed. Phil. Anthropos., Dornach). Man is placed into a world memory, and through this he looks back into earlier original conditions of the earth.

Proofs are therefore only to be given in such a spiritual way and manner and if these things are then so investigated we have the means at our disposal to confirm what is brought to light through spiritual investigators and which reveal that a full harmony exists between that which things present to us still today, and that which the spiritual investigator must proclaim. For this reason, in a popular lecture one can take no other direction but to reveal what presents itself to the spiritual investigator, and what flows out of immediate spiritual observation, while placed by this spiritual-scientific observation, as it were at the starting point of earth evolution. At the same time, however, we must emphasize that in such conditions which we have to recognize as spiritual, the spiritual is much nearer to material production than the spiritual is today to material production. Today the spiritual uses the counter position, the resistance of the material body, so that it forms the spiritual soul-like in man only to those pictures of the material which we can put before our eyes in our imaginations. We don't accomplish a densification stronger than these pictures.

But Spiritual Science is based on the following idea. (The following lectures will draw your attention yet on the origin of matter.) All material being has been originally a spiritual one; once the spiritual was, when it itself had been creating matter, in a more original state, full of will and force, than it is today in man's spirituality. Therefore we have to imagine that what hovered over the earth as spiritual formative principle was more closely connected in a certain way to the original life substance than the soul hovering over sleeping man is connected today to his physical body. Progressing further, we have to imagine that through the interference of the super-sensible formative principle on substance, all that which is today called lifeless nature is originated. We have really to imagine that through the action of the formative principle such matter, which then becomes lifeless, has isolated itself out of a moving and stirred substance. Once again Spiritual Science is, in this way, closely connected with the investigations of Fechner and Preyer. But such unliving matter is again seized in a certain way by the formative principle, now proceeding in this lifeless matter as a crystallizing principle, so that we have to imagine all minerals issuing, going forth, from an originally spiritual, living matter, becoming lifeless and then seized by the formative principle. Therefore, when we speak about crystals, we can speak today not yet about life, but only recognize a transcendental formative principle. In another way, the formative principle was in force in the matter which remained as a living one. If today we put aside plants, we must imagine that under the influence of those substances which separated gradually as lifeless ones from the living one (and which grouped themselves in various ways)—earth differentiated, grouped itself so that we designate firm earth, liquid water, air, and so on. Further we must imagine that during this time the formative principle worked upon the entire living and lifeless substance, and that thereby the living-formed matter is exposed to the external lifeless. And while previously it was throughout only living, in itself, it now had to permeate itself with lifeless matter, because in the course of earth development the principle of nutrition—the taking in of non-living matter into living matter, became important.

Thus we see the living, so to speak, taking up the nonliving, which it had previously separated from itself in a certain way. Thereby the living on earth comes more and more into those conditions which signify themselves through the lifeless as the elements—earth, water, air, etc. and the formative principle can act in the necessary way only by forming the living, so that the shapes (forms) are adapted to the external elements.

Now we must imagine life on earth in such a way that in the course of time, by means of the formative principle, the living and the lifeless are kept separated in various ways. We must imagine that materials which today are fallen from the heights and are connected with the firm body of the earth, were in a medium earth period still dissolved (diluted), were present in the earth atmosphere as mist. We can absolutely speak about such an earth's age in which such an air veil, as it is today, was non-existent—and we must speak about mists and gasses, which nowadays have been consolidated and united with the earth for a long time. We must imagine the entire distribution of water and air in a middle earth period, in an entirely different way. We must imagine that the formative principle—which we should think of as purely spiritual—by working living substance into the lifeless, formed, matter, had to take from that latter the conditions for breathing, etc. Thus the formative principle had to create in this way the most varied forms adapted to the old earth conditions, which now do not exist at all. However, Spiritual Science now shows that the development progressed in such a way that, in those times, only a part of the living substance, as it were, was really formed and that, when the unformed matter was seized upon immediately by the spiritual principle, a part of the old, moving unformed, living substance was held back. In older times, when the earth was surrounded in quite a different way by layers of matter, which today as it is fall down because of compression, or are present in the inside of the earth in liquid form and literally lead a liquid life—that the formative principle was working, as it were, by crystallizing, into the living, forms which in today's conditions cannot exist any longer. Let us look at such a state, in which our earth did not have at all the planetary shape that it has today. At this time quite obviously other, different forms of living beings must originate, living beings which were adapted to the old conditions, and which nowadays could no longer exist. Now that may easily be accounted for, explained by the fact that many of these life forms had to die out entirely when the earth changed its formation. We find (which is geologically demonstrable and shown by paleontology) that animals have lived which, we have to imagine, were only adjusted, let us say to water, only coming to its present form, but still permeated with quite different substances, and we find other animals, as the saurian species, etc. To be brief: we can meet manifold animal species (forms) which were adapted to the conditions then. Aside from these, other forms originated which were adjusted to the conditions, so to speak, in such a way that they really could no longer be shaped out of the unformed, moving matter by the original formative principle, but which were able to transform themselves through successive generations, and to themselves improve by means of heredity in such a way that they developed the later forms out of the older ones. The new ones were then adapted to the new earth conditions. While those forms which in olden times were so strongly penetrated by the formative principle that they could not be reshaped had to die out, those organizations which had remained more movable in themselves, in which the living was not yet fashioned so strongly, could remodel themselves and thus develop themselves further on in successive generations.

With regard to man, development shows itself as follows: In olden times we cannot see him in such forms which can be seen with outer external eyes, but we find him in matter of such a fine, unfashioned moving kind, that in times where animals were already present, he could have become everything. Man was the last to descend out of the unformed into shape, into form. Whereas the animals, which are today on earth, had already earlier taken up the formative principle so that they had to reshape their earlier figure in adapting to the transformation of the earth, man did not prevail himself to descend in solid form, during old conditions, but waited until earth had approximately the distribution of air and water as it now has. As late as then a condensation of the scarcely-shaped matter into the human figure took place for man. Because man entered out of the unformed and into shaped form so late, he appeared so that he is therefore adapted not only to certain specific earth conditions, but to the whole earth. Going back to the animals, however, we must imagine their origin in such a way that determined forms had adapted themselves to quite determined territories of the earth. These animals then got the form, which by no means is still similar to today's offspring, but which was adapted to conditions then. But because they were adapted only to territorial conditions which in certain regions changed quickly, they could develop only in determined limits. But at the time when earth was liable to quick changes, man had not entered into a form, but only later, when it was possible to put formation into his bodily nature over the whole surface of the earth in such a way that he, as man, was adapted to the earth as a whole. Thus man could populate earth as a being which is adapted least of all to external conditions, and most of all to internal motive powers. Man was, from the outset, thus adapted to the formative powers in such a manner that his inner being corresponded with the spiritual, that the formative powers could work immediately in the soul, making his outer physical form an upright one, making his hands as living tools for the spirit, and his larynx a living instrument for the spirit. But all this could only happen when earth had passed through certain principles of formation (Gestaltungsprinzipien). Thus man had to be adapted no longer immediately to external life, but to that which determined out of his inner being, what was his figure and presentation in life (Sich-Darleben)—so that with man, the formative principle determines his figure indirectly through the spiritual, while with the animal the formative principle had to work much more into the lifeless and inorganic. We can today still perceive in animals how they have connected their entire soul life more closely with their bodily nature, whereas man is able to develop a soul life which can lift itself up beyond the life of the body.

Let us look at the animal, how its soul life is plunged entirely into the bodily life, as it is formed, how the delight of digestion impregnates the body, how the soul life immediately penetrates the body and shows itself connected with its bodily functions. If we compare the way in which man's soul life lifts itself up beyond the bodily nature as something independent, we will see then that man is fashioned as he is because the animal world, adapted to other conditions of our earthly being, is fashioned out of the unformed earlier than man is. In man, such a soul being independent of the bodily life could become active only because man is able, within his being of soul, to keep the formative principle when he passes through the gate of death, and discards, to begin with, his bodily life. Because the formative principle has seized the animal's soul so much earlier that an intense connection with the bodily life was produced and because the animal thereby had to be entirely absorbed by its bodily life—for this reason that which is experienced in the single animal does not get detached (free) from the bodily life. With man, it gets free; it also keeps a formative principle, aside from the organic, physical substance; it can form a new bodily life again after the time between death and a new birth. Only because being seized immediately by the formative principle, can man's spiritual-soul being have that independence which enables him to go from life to life, which enables him to pass his being in repeated lives. On the other hand, we see that the intense connection with the form of being which had to be produced in animal between alternative principles and living matter, brought it about that the formative principle, when the animal dies, is exhausted in the organic, and that animal's soul falls back again into a general, animal soul-life and continues, not individually, but in a general, animal-like way, in a living on of the animal's group soul, not of a single animal soul.

Thus we see that we have to seek the origin of the animal (like) in the fact that that which penetrates into man later and permeates him in a later state, penetrates into the animal earlier. The animal is, as it were, left behind by the continuous principle of development; it is a backward being compared with man, who is an advanced being. We can easily imagine how this formation came to pass through a simple comparison, if we picture to ourselves a liquid in a glass, in which a substance is dissolved in such a manner that we cannot distinguish it from the liquid. If we let this solution stand, then a sediment deposits itself and the finer liquid remains. In this way we have then to imagine the whole progress of earth evolution as the duality of the spiritual forming principle and the living substance below. And in the spiritual principle the formative principle for man is contained likewise. But for man the formlessness in this living substance remains the longest. For the animal, the shaping happens earlier so that in a time when man has, as it were, preserved himself still above in an unformed, thinner, finer substance, the animal being below is already consolidated and lives on in such a way that below it can only get at more and more rigid forms, which change in the course of time. Over against this man, relating to the form, can be traced back only to that which is originally in a formless living, but into which the spirit works as a motive principle and brings it gradually to the present figure. Progressing further on, we also have to imagine the animal forms such that they are not produced from a single animal form; but while here and there certain animals formed themselves, others remained behind that formed themselves later; others again descended still later, etc. And then man descended latest.

It is remarkable (peculiar) that that which now has been said is entirely explained in such books as for instance those by Haeckel if we read them in the correct way. Indeed, it is stated that in his external appearance man is to be traced back to the animal. But if we continue the scale (trace back the scale to its source) we see that man at last is to be traced back to something which cannot refer to the present earthly conditions, but to imaginary living beings. And just so with animals—we find those beings to which Spiritual Science points out as hypothetical beings—also in Haeckel's pedigree—only these trace back not to something formed, but to something formless. It is now not possible to argue this further, but it results from my Occult Science that that which presents itself now as earth has developed downward from earlier spiritual stages. That results in one not being able to say at all that Spiritual Science invents again, after all, only something unknown. No! At last the earth is traced back to earlier planetary stages of being, just as man, relating to his present life is traced back to earlier lives. And going back to earlier stages we find as the starting point of all life and of all matter, not only a living entity, but also a spiritual one. We recognize as the starting point of all life the spirit, which we experience in us ourselves. Thus we trace back foundations to the spirit, which is something we have in ourselves, that means to something known, that is in ourselves, while external science traces itself back to something unknown. Spiritual Science is in another, different position as is the present hypothetical doctrine of evolution. Spiritual Science traces evolution back not to something unknown, but to something which has been there, been present, as spiritual, and that also today can be experienced as spiritual. Only the spiritual living in us discloses itself in the same manner as it does in our glass; the thinner liquid is segregated from the more solid substance. The finer spiritual in man even disclosed itself as separated, secluded, just like the finer substance in the glass is segregated from the more solid one, which has been deposited.

Thus we must trace back the animal world to the fact that man, in order to cultivate his spiritual nature as he has it today, had to begin with to separate from the whole animal world, so that he could develop himself as a finer spiritual being, above the basis of the animal world, just as in our comparison, the finer substance reveals itself when it has separated out the more solid substance below, on the bottom. Today these events can be pointed out only inasmuch as they demonstrate the origin of the animal world. It must be left for another lecture to explain in detail how the spiritual and soul nature (Seelische) developed later. Still it must be mentioned that the facts of immediate sense perception do not at all contradict this principle, and that it will arrive at the knowledge that progress really could not be otherwise than that set forth today—because do animals present themselves to us so that we need to speak about a special spirituality, only present in man? On the contrary! It will reveal itself to closer observation that there is sometimes much more intelligence among the animal world, and that man must first gain his intelligence, and that perhaps man's priority to an animal exists in the fact that he can achieve his little intelligence. Everywhere we look into the animal world—with the structure of the beaver's dam, of the insects, with the wasps, etc., we see intelligence at work, spirit holding sway, which makes use of the animals. We cannot say that this intelligence is in the single animal. We only need to refer to how certain insects take care of their offspring—there we see that we have a super-sensible intelligence, ruling the species of animals, objective for the animal world, like matter itself is objective for the animal world. This we can perceive when the insect deposits its eggs so that the larva must live in quite different circumstances of life; perhaps the insect itself has lived in the air—the larva must live at first in the water. The insect doesn't know at all the conditions in which the larva must live; thus only an instinct, ruling it, can guide it to deposit the eggs there where the larva can live. Or let us observe animals such as the beaver, etc., which form with their organization, form what we can call outer architecture, grown from within themselves—then we are not far from admitting according to the laws of external observation that intelligence works into animal substance itself. When we look at man, we see that after he is present he has to appropriate, at first, those faculties which are already formed into animals. He is not so far advanced that he has within himself that which the animals have already formed in themselves. That is a measure by which we can see that the animals are formed earlier and that the forming of man is still going on after he is already born. Thus it is no proof that man originated from the apes when the natural scientist Emil Selenka found that the ape nature, in its embryo stage, is much nearer to man's figure, than the later ape's figure. On the contrary, we can assume from this fact that the plan for man's figure was a more original one than that for the ape's figure; only that man realizes his figure as late as he enters into earth evolution.

Everywhere natural science shows in its facts that that which Spiritual Science has to say is proved, confirmed, just through the most advanced science. Yes, we could go even farther—I don't shy away from doing so!—and show how natural science today brings to light, as it were, something against their theories, which furnishes full evidence for Spiritual Science. Just if we yield to such results of research as those about propagation of lower animals through the brothers Oscar and Richard Hertwig in 1875 (what later on is confirmed many times) that the principle of fertilization; for instance with the eggs of the sea-hedgehog (echinus)—can be replaced through the influence of acids, that consequently a fertilization can come about out of a seemingly purely inorganic process—it must be said that processes which today are bound to the principle of heredity can only be imagined, and can happen in such a way that they present themselves outwardly, while they have presented themselves quite differently in olden times. Thus we can speak very well about the fertilization of the living nucleus of the earth (which was unformed living matter) by the spiritual formative principle flowing around it, by agreeing with the facts of natural science, so that the living had fashioned (formed) itself out of the formative principle, and that then the lifeless separated from the living which was the uniform substance of the entire earth.

Contemplating the origins of the animal world it becomes clear to us that in truth the entire earthly existence reveals itself in such a way that we can understand it only along the lines of Goethe, who has said, but only by way of a hint, in such a way that results concerning the origin of man and animal, have reality for the spiritual researcher. For if we turn our gaze to the whole world, by what means, in truth, does all that which surrounds us gain its real worth, its value? Only, as Goethe says, through mirroring at last in a human soul. For Spiritual Science the natural earth process shows itself really progressing from the oldest forms to the youngest ones, in such a way that everything is composed towards presenting man as the flower of the earth form—as that which finally must be brought forth out of the earth process, as likewise blossom or fruit is brought forth, finally, out of the plant. Thus from the contemplation of the origin of the animal world as a fundamental conviction of spiritual-scientific knowledge, results what we can consider in the following words, enlightening the human being, awakening the consciousness of the dignity of man, which is built up on the basis of every other being (alles uebrigen Daseins), and at the same time really imposing on us a responsibility: because we could become man only because the whole rest of earth evolution was aimed at us, we must prove ourselves worthy of this earth by endeavoring to progress from one stage of perfection to another: for evolution shows us that it is aiming at the shape of perfection of man. And that imposes on us the obligation that binds us not to stand still, but to move upwards to more and more sublime forming of spiritual life. This spiritual life which man carries in him today could be built up only on the basis of what is lower by pushing off what is material. So we must likewise assume that we must push off and leave to lower elements that which we carry in us today in order to develop a still higher spiritual life in us. Considering this, we can say that it is true for man, but also establishes what follows as his highest duty:

The elements let permeate themselves
By forming spirit,
They must receive
The last impulse of power of the spirit;
To clothe the human being
Into spirit form and soul life!

I have a few things to add to the four lectures on freedom and necessity which more or less form a connected whole. Let us take another look at one of our basic truths of spiritual science, the structure of the human being that we have become so well acquainted with. We consider man as a synthesis of four members: the physical body, the etheric body, the astral body and the I. If we confine ourselves to what is in the physical world, to the part of the human being that is given, we can state that in our ordinary waking condition we have in the first place the physical body. We know our physical body for the very reason that we can obviously observe it externally with our senses, and everyone else in the physical world can observe it in the same way and has to agree with us that the physical body exists. Therefore, in the physical world this physical body can be perceived from outside.

A simple reflection can convince you that you cannot observe what we usually call the etheric body. It escapes ordinary physical observation. The astral body also escapes ordinary physical observation, and the I even more so, for the essence of the I, as we have often said, can be so little observed externally that human beings cannot even name it from outside. If someone were to call out the word “I” to you, you would never come to the conclusion that he could mean your I. He can only mean his own I. The I as such is never named from outside. Yet it is obvious that we know something about it. We name it from within. Thus we can say after all that while the etheric and the astral body are inaccessible on the physical plane, as things stand now, the I is not inaccessible. We refer to it by saying “I.” Nevertheless, it remains a fact that the I cannot be seen in the same way as the physical body or any other physical object. It cannot be perceived at all by the senses.

What does the fact that we know something about the I and that we come to the point of naming it actually tell us about the I? Philosophers often say, “Human beings have direct certainty of the I. They know firsthand that the I exists.” In fact, there are philosophers who imagine they know merely from philosophy that the I is a primary being, that it cannot be dispersed or die. Yet anyone with sound thinking will immediately respond to this philosophical opinion by saying, “However much you prove to us that the I cannot be dissolved and therefore cannot fade away, it is quite enough that after death, probably for eternity, the I is to be in the same condition it is in between falling asleep and waking up.” Then of course we would no longer be able to speak of an I. Philosophers are mistaken if they imagine there is any reality in the I they speak of. If we speak of something that really exists, we are speaking of something entirely different.

Between falling asleep and awakening the I is not there, and a person cannot say “I” to himself. If he dreams about his I, it sometimes even strikes him as though he is encountering a picture of himself, that is to say, he looks at himself. He does not call himself “I” as he does in ordinary daily life. When we wake up, it is in regard to our true I as though we were to strike against the resistance of our physical body. We know, don't we, that the process of waking up consists of our I coming into our physical body. (Our astral body also does so, but for the moment we are interested in the I.) The experience of coming in feels like hitting our hand against a solid object, and the counterthrust, so to speak, that this experience engenders is what brings about our consciousness of our I. And throughout our waking day we are not really in possession of our I, for what we have is a mental image of our I reflected back from our physical body. Thus what we normally know of the I from philosophy is a reflection, a mirror image of the I. Do we have nothing more than this ego reflection? Well, this reflection obviously ceases when we go to sleep. The I is no longer reflected. Thus on falling asleep our I would really disappear. Yet in the morning when we wake up, it enters our physical body again. So it must have continued to exist.

What can this I be, then? How much of it do we possess so long as we are active solely on the physical plane? If we investigate further, we have, to begin with, nothing of this I within the physical world except will, acts of will. All we can do is will. The fact that we are able to will makes us aware of being an I. Sleep happens to be a dimming of our will; for reasons we have often discussed we cannot exert our will during sleep. The will is then dimmed. We do not will during sleep. Thus what is expressed in the word I is a true act of will, and the mental picture we have of the I is a reflection that arises when our will impinges on our body. This impact is just like looking into the mirror and seeing our physical body. Thus we see our own I as an expression of will through its effect on the body. This gives us our mental image of the I. Therefore, on the physical plane the I lives as an act of will.

[IMAGE REMOVED FROM PREVIEW]

So we already have a duality on the physical plane: our physical body and our I. We know of our physical body because we can picture it with our observation outside in space; and we know of our I through the fact that we can will. Everything else underlying the physical body cannot at first be discovered through physical observation. We can see how the physical body has developed and what it is composed of. Yet the description we have to give of this composition in the course of our passage through the Saturn, sun, moon, and earth evolutions remains a mystery if we consider the physical body only. Everything underlying the physical body is a mystery to physical observation in the physical world.

How the will enters our physical body, or enters into what we are, is a further mystery. For you can become conscious of your will, can't you. Therefore, Schopenhauer¹ regarded the will as the only reality, because he had an inkling that in the will we actually become conscious of ourselves. But of how this will enters into us we know nothing at all on the physical plane. On the basis of the physical world, we know only that in our I we can take hold of our will. I pick up this watch, but how this act of will passes through the etheric body into the physical body and actually turns into a picking up of the watch remains a mystery even for the physical body. The will descends straight from the I into the physical body. Nothing else remains in the I but the inner feeling, the inner experience of the will.

The way I have described this here has actually been applicable to the greater part of humanity only for the past few centuries, and this fact is usually overlooked. As for us, we have studied the matter so much that it ought to have become second nature with us. If we look back to the middle of medieval times, it is pure fancy to imagine that people lived then in exactly the same way as they do today. Humanity evolves, and the way human beings relate to the world changes in the different epochs.

If we go back beyond the fifteenth and fourteenth centuries, we find many more people than we do now who not only knew of the physical body but who really knew that something lived in the physical body that we nowadays call the etheric body, people who actually perceived something of the aura of the physical body. By the Middle Ages of course these were only the last remnants of an ancient perception. Even in the tenth century, though, people did not look into a person's eyes like we do today when we simply see the physical eyes. When they looked at other people's eyes, they still saw something of the aura, the etheric. They had a way of seeing uprightness or falsehood in the eyes, not through any kind of external judgment but through direct perception of the aura around the eyes. It was also like this with other things.

In addition to perceiving the aura of human beings, people then saw it to a far greater extent than now in animals and also in plants. You all know the description in my book Knowledge of the Higher Worlds that if we observe one seed, we see it shining differently from other grains of seed.² Nowadays this perception can only be achieved through training, but in earlier centuries it was still quite an ordinary, everyday phenomenon. People did not first have to investigate, possibly with a microscope, what plant a seed came from—even that can in many cases no longer be done today—for they were able to determine such things from the light aura surrounding the seed. And in the case of minerals too, you will find descriptions in old writings classifying them in a certain way according to their value in the world. When the ancients looked at gold, what they described was not invention, for to them gold really appeared in a different way from silver, for instance. When they connected gold with sunlight and silver with moonlight, this was really founded on observation. When they said, “Gold is pure sunlight that has been condensed, silver is moonlight,” and so on, they expressed what they saw in the same way as they still saw elemental life in the outside world, the elemental aura that modern people have lost sight of because modern mankind has to evolve to freedom, which can only be acquired by a complete restriction of observation to what is physically objective.

Just as human beings have lost the ability to see these auras, they have also lost another ability. Today, we must acquire a feeling for how very different it was when the ancients spoke of the will. They had much more of a feeling of how the will, which nowadays lives only in the I, entered the organic realm, the astral body as we would say today. They still felt the I continuing on into the astral body. This can be explained in a quite specific field.

The fact that painters believe they can no longer manage without a model is due to their having totally lost the faculty of experiencing in any way at all how the I continues on into the organism, into the astral body. Why is it often precisely the old portraits that people admire today? Because they were not painted as they now are, where the artist merely has a sitter to copy, and is duty bound to copy everything that is there. In the past people knew that if a person forms the muscles round his eyes in a particular way, then what lives in his I enters in a very definite way into his astral body and produces this form of the muscles. If we were to go back as far as ancient Greece, we would be quite wrong to imagine that the ancient Greeks used a model for the wonderful forms they created. They had no models. If a particular curve of the arm was required, the sculptor, knowing how the will brought the I into the astral body, created the curve out of this experience. As this feeling for what was going on in the astral body faded away the necessity arose to adhere as strictly to a model as is customary today.

The essential difference is that in fairly recent times human beings have come to the point where they see the outer world devoid of all its aura and see themselves inwardly with no awareness of the fact that the will ripples into the astral body and throughout the whole organism. Things have only been like this for a short while.

After a much longer time has elapsed, a new age will arrive for humanity. Then even more will have been taken away from both the outer aspect of the physical plane and from man's inner awareness. We know that at present we are only a few centuries into the fifth post-Atlantean epoch that began in the fourteenth century, for we count the fourth post-Atlantean epoch from approximately the founding of Rome till the fifteenth century, and the fifth post-Atlantean epoch from the fifteenth century till as long again; so we are now only in the first third of it. But mankind is steering toward an entirely different kind of perception. We are moving toward a time when the outer world will be far more bleak and empty. Nowadays when a person looks at nature, he believes it to be green and the vault of heaven to be blue. He sees nature in such a way that he believes the colors to be the outcome of a natural process.

In the sixth post-Atlantean epoch he will no longer be able to believe in the colors of nature. At present the physicists only talk about there being nothing outside us but vibrations, and that it is these that, for example, bring about red in us. What the physicists dream of today will come true. At present they only dream of it, but it will then be true. People will no longer be able to distinguish properly between a red face and a pale one. They will know that all those things are caused by their own organism. They will consider it a superstition that there are colors outside that tint objects. The outer world will be grey in grey and human beings will be conscious of the fact that they themselves put the colors into the world. Just as people today say, “Oh, you crazy anthroposophers, you talk about there being an etheric body, but it is not true, you only dream it into people!” People who then see only the outer reality will say to the others who still see colors in their full freshness, “Oh, you dreamers! Do you really believe there are colors outside in nature? You do not know that you are only dreaming inside yourself that nature has these colors.” Outer nature will become more and more a matter of mathematics and geometry. Just as today we can do no more than speak of the etheric body, and people in the world outside do not believe that it exists, people in the future will not believe that the capacity to see colors in the outer world has any objective significance; they will ascribe it purely to subjectivity.

Humanity will have a similar experience in regard to the relationship of the will in their J to the outer world. They will reach the point where they will have only the very slightest awareness of the impulses that come to expression in their will. They will have scarcely any awareness of the unique personal experience of willing anything out of the I. What is willed out of the I will only have a very faint effect on a person. If all that mankind receives by nature continues along the lines described, then in order to do anything at all people will need either long practice or outer compulsion. People will not get up of their own accord, but will have to learn it until it becomes a habit. The mere resolve to get up will not make the slightest impression. This would be an abnormal condition at present, but natural evolution as such is tending in this direction. People will have less belief in moral ideals. Outer dictates will be necessary to activate the will.

This would be the natural course of events, and those who know that what comes later is prepared beforehand know that the sixth epoch is being prepared in the fifth. After all, you can see with half an eye that a large part of humanity is tending in this direction. People are aiming more and more at having everything drummed into them, at being spoon-fed, and consider it the right procedure to be told what to do. As I said, we are now roughly in the first third of the fifth post-Atlantean epoch, i.e., in an age in which—although the physicists already have the ideal of the sixth age—there is still the belief that colors really do exist outside, and that it is a human attribute to have a red or a pale face. Nowadays we still believe this. We can of course allow ourselves to be persuaded by the physicists or physiologists that we imagine colors, but we do not really believe it. We believe that the nature we live in on the physical plane has its own colors.

We are in the first third of the fifth post-Atlantean epoch, which will obviously have three thirds. During these three thirds post-Atlantean humanity has to pass through various experiences, the first one being that people have to become fully conscious of what I have just described. People must realize fully that in their considerations of the physical body they have completely lost sight of what is behind the physical, totally lost sight of it in all respects. In the second third of the fifth post-Atlantean epoch—if spiritual science has been successful—there will be more and more people who will know with certainty that something more, something of an etheric-spiritual nature, is bound up with what we see around us. People will begin to be conscious of the fact that what existed in earlier times for clairvoyance, and is now no longer a part of our relation to the world, must be rediscovered in a different way. We will not be able to rediscover the aura that used to be seen, but if people accept and practice exercises, such as those given in Knowledge of the Higher Worlds, they will realize that they can rediscover along a different path that an auric element surrounds and interpenetrates the human being and everything else in the world. People will acquire a consciousness of this once again.

People will also become aware that they are able to grasp moral impulses once again. However, they will have to take hold of them with a stronger resolve than they do today, for there is a natural tendency in the will to gradually lose its impelling power. The will must be taken hold of more firmly. This kind of will can be developed if people are determined to exercise the strong thinking necessary for the understanding of the truths of spiritual science. People who do understand these truths will be pouring more strength into their will, and they will therefore acquire, instead of a will that is deteriorating to the point of paralysis, a powerful will, able to act freely out of the I.

As humanity progresses, merely natural development will be counteracted by the efforts people make: on the one hand, efforts to do the exercises of spiritual science in order to become aware once more of the aura, and on the other hand, efforts to strengthen themselves by means of the impulses coming from spiritual science for the invigorating and activating of the will.

It is actually as follows. What has to be developed by spiritual science in the second third of the fifth post-Atlantean epoch does not yet exist at all. What is the position of human beings today when they observe the external world? And how do scientists stand in this regard? It is very instructive to look at the position of present-day science, especially present-day scientists—of course only in so far as this science presents the natural relation of human beings to their environment. When they look at outer, physical nature, whether it is the mineral, plant, animal, or human kingdom, neither modern scientists nor ordinary human beings have the power really to enter into what they observe. Physicists carry out experiments and then describe them. But they do not venture to fathom the mysteries of what they are describing. They do not feel able to search more deeply into the processes the experiments reveal. They remain on the surface. In relation to the outer world they are in exactly the same situation as you are when you are on a different plane when dreaming. You dream because your etheric body radiates the experiences of the astral body back to you. Anyone observing nature or making an experiment nowadays also observes what it radiates back to him, what it presents to him. He only dreams of nature. The moment he were to approach nature as spiritual science does, he would wake up. But he does not want to. In this first third of the fifth post-Atlantean epoch people only dream of nature. Human beings must wake up! Occasionally someone does wake up out of his dream, and says, “What is out there is no mere dream; there is something living within it.”

Schopenhauer's philosophy was an awakening of this kind, but he did not know what to do with it. It gave offense to those who philosophized cleverly in the modern way such as the eminent philosopher Bolzano of Bohemia did in the first half of the nineteenth century.³ If you see his copy of Schopenhauer, you will find that he wrote in the margin, “Sheer madness!” Of course, it struck him as sheer madness, because the following statement was really made out of a kind of delirium, “There is something resembling will in outer nature.”

And when modern science remains true to itself and, as it were, draws its own conclusions, what will it arrive at? Dreaming about the physical body! It has no inkling that there is something besides the physical body, otherwise it would have to speak of an etheric body, an astral body, and an I. It does not want to grasp reality, however, but only what presents itself. The modern physicist or physiologist feels like a somnambulist. He is dreaming and if someone shouts at him, which happens if someone talks to him about spiritual science, he falls down just like a somnambulist who is shouted at. And the impression he has is, “I am now in a void!” He cannot change immediately and has to go on dreaming. Just when he thinks he is most awake in relation to external nature he is dreaming most of all.

What will be the outcome? The modern physicist or physiologist will gradually lose all possibility of finding anything in the outer world except for his mental images of it. He will even gradually lose the capacity to form any idea of anything beyond his own mental images of the outer world. What is left for him if he relinquishes the human body to the scientist? The human body is there in front of him and he observes it in great detail, but he leaves it to the scientist or the medical profession to tell him what changes take place if one or another part does not function normally. He dissects this physical body very carefully. But he stops at that and has no notion that there is anything beyond it. In this physical body there is no trace of an I or of will.

What would this scientist actually have to do? He would have to deny the 1 and the will altogether and say, “There is no will, no trace of it exists in the human being, for we cannot find it.” Down in the organism is where the will is hidden, imperceptibly. As we have said, it is only taken hold of, felt, and experienced in the I. Thus, the will would have to be shown in order to prove the existence of the I. That is to say, if a scientist who is only dreaming now were to be absolutely honest, we would hear him say to his audience, “When we speak of the human being, we ought really to speak of will. To us scientists that is an impossibility. The will is nothing. It is an absolutely unfounded hypothesis. It does not exist.” That is what he ought to say if he were to be quite consistent. He would dream of external processes and deny the will.

I have not merely invented what I have just told you. It is an inevitable conclusion of the modern scientific view. If a scientist were to follow his way of thinking to its logical conclusion, he would arrive at what I have just told you. It is not mere invention on my part. I have brought along as an example the Introduction to Physiological Psychology in Fifteen Lectures written by the celebrated Professor Dr. Ziehen of Jena.⁴ He endeavors here to describe what is manifest in the human being as a creature of body and soul. In the course of these lectures, he speaks about all the aspects of the sensations of smell, taste, hearing, sight, and so on. I will not bother you with all that, but will just discuss a few passages in the fifteenth lecture about the will. There you will find statements such as the following:

From the countless material stimuli of the outer world we isolated stimuli of the cortex which correspond in the psychological realm to sensations. We then followed these sensations to the brain cortex along the associative fibers into the motor zone from where the material stimulus was led once again towards the muscular system at the periphery where it caused muscular contraction. This transcortical process corresponded on a soul level to the association of ideas, and the resultant movement we designate psychologically as action. We were able to derive the latter sufficiently satisfactorily from the sensation and from the memory pictures of previous sensations, mental images functioning according to the laws of the association of ideas, to be able to pursue the psychic process to its final stage. At this point, however, we encounter a hypothesis that used to be almost universally taught by psychology and which the ordinary human understanding has always arrived at apparently unconsciously. I refer to the assumption of a distinct will as the cause of our actions.

Ziehen goes on to show that there is no sense in speaking of such a will, that physiologists do not find anything in any way corresponding to this word “will.” He also shows in the particular way he interprets the effects of forces that one might call depravity of will, that there too, it is not a matter of will but of something quite different, so that we cannot speak of will at all.

You see how consistent this is. If people get no further than dreaming of the external physical world, they cannot arrive at the will. They cannot find it at all. All they can do if they create a world view, is to deny the will as such and say, “So there cannot be a will.” The so-called monists of our time do this often enough. They deny the will. They say the will as such does not exist at all. It is only a mythological creation. Ziehen expresses himself a little more cautiously of course, but he still arrives at some strange results though he will no doubt take care not to take them to the ultimate conclusion. I would like to read you a few more statements from his last lecture, from which you will see that although he drew the conclusions, he nevertheless still plays around with the nonexistence of the will. For he says, “What about the concept of responsibility?”

He cannot find the will, but in answer to the question about the concept of responsibility he says,

This does indeed contradict physiological psychology. For this told us that our actions are based on absolute necessity, (i.e., in the physical sense) and are the necessary product of our sensations and memory pictures. Thus we can blame a person for a bad deed just as little as we can blame a flower for its ugliness. Therefore an action is still bad—also in a psychological sense—but not directly blameworthy. The terms blame and responsibility, to put it briefly, are a religious or social matter. So we can disregard them here. To recapitulate, psychology does not deny absolute laws of aesthetics and ethics, provided they are seen to be in another sphere, but psychology itself is confined to the empirical realm, to empirical laws only.

This is perfectly natural. If external nature is only dreamt about, then we see some people doing one good deed after another and others who keep on attacking people for no reason at all. Just as one flower is beautiful and another ugly according to natural law, one person may be what is called a good person. But on no account should the goodness or hatefulness be explained as meaning more than a flower's beauty or ugliness. So the logical conclusion is,

We can blame a person for a bad deed just as little as we can blame a flower for its ugliness. Therefore an action is still bad—also in a psychological sense—but not directly blameworthy. The terms blame and responsibility, to put it briefly, are a religious or social matter. [Not a matter of understanding but purely a religious or social matter.] So we can disregard them here. To recapitulate, psychology does not deny absolute laws of aesthetics and ethics, provided they are seen to be in another sphere, but psychology is confined to the empirical realm, to empirical laws only.

Ziehen continues to express himself cautiously, and does not yet create a world view. For if one does form a view of life from this, there is no longer any possibility of holding a person responsible for his actions if one takes the stand of the author of this book, this lecture. This is what comes of people dreaming about the outer world. They would wake up the moment they accept what spiritual science says about the outer world. But just think, these people have a science that makes them actually admit that they know nothing at all about what points the way from the external body to the human I. Yet what is bound to be living in the I? First of all the laws of aesthetics, second the laws of logic. All these must live in the I. Everything that leads to the will must live in the I. There is nothing in this science that can in any way live as a real impulse in the will. There is nothing of that sort in this science. Therefore something else is necessary.

If this science were the only one the world had today, you can imagine people saying, “There are ugly flowers and there are beautiful flowers and nature necessarily makes them so. There are people who murder others, and there are people who do good to others, and they also are like that by nature.” Obviously, everything appealing to the will would have to be discarded. So why is it not discarded? You see, if we no longer take the I into account, and if we do not accept it as part of what we can know through observation of our world, we must find it in some other way. If we do not want to continue to uphold “social or religious laws,” as Ziehen does, we must somehow get people to accept them in another way. That is to say, if we dream with regard to the outer world and with regard to what we see, then what we will has to be stimulated in some other way.

And this way can only be the opposite of dreaming, namely, ecstasy. What lives in the will must enter into it in such a way that the person under no circumstances stops to think about it or realize fully that it is an impulse of will. That is to say, what has to be aimed for in an age like this is that a person does not attempt to have a clear view of the will impulses he accepts, but they should work in him—and this is a fitting image—like wine does when a person is drunk. An impulse that is not brought to full consciousness works in the same way as intoxicating drink does when it robs a person of the full possession of his wits. That is to say, we live in an age when one has to renounce a really close examination of will impulses. Religious denominations would like to provide impulses, but these must not be examined at any price. On no account ought the motivating ideas be submitted to objective scrutiny. It should all enter into the human being by means of ecstasy.

We can actually prove this all over again in the present time. Just try with an open mind to really listen to the way religious impulses are spoken of nowadays. People feel most comfortable if they are told nothing about why they should accept one or the other impulse, but are spoken to in such a way that they become enthusiastic, fired up, they are given ideas they cannot fully grasp and that surround them with mystery. And the most highly acclaimed speakers are the ones who fill people's souls with fire, fire, and yet more fire, and who pay least attention to whether everybody has conscious hold of himself. The dreamers come along and say, “We examine the Gospels. Even if we go so far as to admit to the existence of Jesus of Nazareth, we find no evidence at all that there was in fact a supersensible being dwelling in him.” We need only remember how many dreamers there are who simply deny the existence of Christ because it cannot be proved on the external physical plane. On the other hand, there are theologians who cannot prove it either, and who therefore speak about the Christ in as vague a way as possible, appealing as much as possible to the feelings, drives, and instincts.

An example of this kind of thing took place in a strange way in public very recently. On the one hand, there were the dreamers—it began with Eduard von Hartmann in the realm of philosophy, and Drews made a lot of propaganda out of it—and these dreamers went so far as to deny the whole message of the testaments by showing that the Mystery of Golgotha is not a historical occurrence.⁵ Certainly, it cannot be proved on the plane of external history but has to be approached on the spiritual plane. Now these dreamers had opponents. Read all the literature on this issue and you will see no sign of any thought, no sign of anything scientific; the whole thing consisted of words one can only describe as drunken and intoxicating words. No sign of thorough study! The opponents are appealing the whole time to what will excite unmotivated instincts. This is how things stand in our life of soul. On the one hand, there is dreaming, which is supposed to provide a world view grounded in natural science, and on the other hand, there is intoxication, which people are supposed to acquire from the religious confessions.

Dreaming and intoxication are the principal factors controlling mankind today. And just as the only way to stop people from dreaming is to wake them up, the only way to overcome intoxication is to look at our inner impulses in total clarity. This means giving people spiritual science that, far from making the soul drunk, awakens the soul to spiritual impulses. But people are not yet ready to go along with this. I have said before that if we offer the challenge of spiritual science to a hardened monist of the Haeckelian school, one who desires only to prove his monism on the basis of natural science, he falls on his face with a thud, metaphorically speaking, he falls down with a loud thud as a matter of course. That is the obvious thing to happen, for he immediately feels he is in a void and his consciousness is completely bowled over. If you take an ordinary person, someone who wants to base his whole world view on natural science, they mean nothing to him; he cannot understand a thing. If he is honest, he will say, “Here we go again, it makes my head spin.” Which means he plops down with a thud.

Concerning intoxication, if someone allows himself to sober up properly, it is a straightforward matter of embarking on a truly ennobled inner religious life. The fact that he can familiarize himself with the impulses coming from spiritual science will enable his belief to deepen into concrete concepts. But if you approach someone who does not want to awaken his soul to the ideals of spiritual science, yet you bring them to him and want him to accept them, that is to say, if you bring spiritual science to someone who is completely under the sway of modern theology, he will sober up, in a strange way, like people who have been drunk and have not quite recovered from the organic aftereffects. He gets a hangover. You can really notice it.

If you observe theologians nowadays—and we can do this especially well in the Dornach area where the theologians take more notice of it—if you observe them in cases where spiritual science is familiar to them but still undigested, and if you listen to them, you will find that all they say is basically a kind of hangover, caused by the fact that they ought to acquire ideas and knowledge about spiritual matters, yet still prefer to be drunk with ecstasy over them and to introduce them into people's mental organization in an entirely unmotivated way. They shrink from becoming sober because they cannot bear the thought that it will not bring them enlightenment but a throbbing headache.

These things must absolutely be seen in their historical necessity. If it can come about that spiritual science brings people at least the rudiments of an understanding of how to regain in a new way the sight of what has been lost, how to motivate the will once again, then humanity will acquire in freedom what nature can no longer give us. You see then that a certain necessity underlies our program. The kind of lecture I gave last Friday and have often given, drawing your attention to the development of thinking on the one hand and the development of will on the other, showed how thinking proceeds until we discover the will in it and come out of ourselves through thinking. It also showed how we find the other spectator on the other side, and demonstrates that through the very fact that we bring thinking to the point where we can emerge out of ourselves, we will have a chance not to fall flat on our faces when we are shouted at and awakened.

We fall down only because we cannot understand * outer processes and have nothing to hold on to when we are awakened from our dreams. What one has to hold on to, so as not to get into the kind of inwardly inorganic, disordered state we call a hangover, is what one can acquire through developing one's thinking. This comes about when the inner spectator I spoke of can emerge unhindered from our inner being. Thus what should be imparted to humanity above all is intimately connected with the real inner laws of human progress.

Yet if you think about what has been said here today and often before, and bear in mind its implications, you will avoid certain obvious mistakes. Some mistakes, of course, will be extremely difficult to avoid, and I will point out just one of these today. Again and again individuals among us say, “There are, for instance, the followers of this or that confession,” assuming in this case that we live among a more or less Catholic population “who have their Catholic priest.” Our friends very often believe that if they explain to this priest that we do represent Christianity, speak about the Mystery of Golgotha in the right way, and do not deny the existence of Christ, we will be able to gain the priest's friendship.

This way of thinking is completely wrong. You will never win these people over by showing them that we do not deny what they are duty bound to preach. We simply cannot do that. Actually you would get on better with these people if you were in a position to say that you are people who do not believe in Christ. Then they would say, “You see, there are people who do not believe in Christ. They do not belong to us. We shall stick to our community who are content to learn from us about Christ through ecstasy.” They do not say that, but that is how they act. Yet when other people besides them affirm the existence of Christ and even maintain they have positive knowledge of Christ, and we become the sort of people who follow our own way, and who want to present Christ in a different way from them: they then become far worse enemies than they would be if our friends were to deny the existence of Christ. For they consider it their privilege to present Christianity, and our mistake is precisely to present it in another way.

Therefore you only make certain theologians furious with spiritual science if you tell them, “We speak of the Christ.” You would make them far less angry if you were able to say—which of course you are not—“We deny the existence of Christ.” What infuriates them is that we refer to Christ in a different context. Out of the best intentions in the world our friends will very easily say, “What do you want? We are on a completely Christian footing.” That is the worst thing you can possibly say to them, for that is just what goes so much against the grain with them.

This touches again on an area where we encounter freedom and necessity in a very special way. The main thing I keep trying to bring home to people is that we should not take these ideas lightly. Freedom and necessity are among the most important human concepts, and you have to realize time and again that we have to gather a great number of ideas to arrive at a more or less correct understanding of the concepts of freedom and necessity.

Where would it lead if present-day humanity were to follow nothing but natural necessity? People would obviously dream more and more, until they had nothing left but a dreary grey in grey, and they would become less and less able to use their will, until they: reached actual paralysis of the will. That is necessity. Out of the freedom of spiritual science people must obviously work to counteract this; for the time is now dawning when we will have to acquire our essential freedom out of an inner necessity which we ourselves acknowledge. Of course we might all say, “We are not going to concern ourselves with what is supposed to happen.” In that case things would come about as described. Yet that things can be different is a necessity, a necessity, however, that can only be taken hold of through understanding. We might call it a free necessity, a genuine and absolute necessity.

Here again the concepts freedom and necessity come very close together. It might sometimes have seemed as though I was only playing with the words “dreaming and intoxication.” That was most certainly not the case. You can find individual examples, and I could tell you many, many more, of the way people speak, as though in a kind of dream, about outer reality. For instance, a particular objection is often raised against what I say in anthroposophical lectures. A pet remark is, “But how can you prove that?” meaning that people require to have what is presented to them proved by comparing it with outer reality. They assume that an idea is valid only if one can point to its physical counterpart, and that this external counterpart is the proof. This is such an extremely obvious idea, that people think they are great logicians if they say, “You see, it all depends on being able to prove that a concept links up with its counterpart in outer reality.”

You can easily point out that this is no great logic but proper dream logic. When people say things like this, I usually give the answer that even where the external sense world is concerned you cannot prove reality, for if someone had never in his life seen a whale, you could never prove the existence of whales through logic alone, could you? Pointing to the reality is something quite different from proving a thing. So much for dream-logic.

I can put it even more plainly. Suppose I paint a portrait of a living person, and someone gives as his objective opinion “This portrait is very like the person,” and goes on to explain that this is so because when he compares the portrait with the person, they both look the same. The likeness is due to the fact that the portrait agrees with reality. Does the correspondence to external reality cause the likeness? Why does he say the picture is like the model? Because it corresponds to external reality. The external reality is what is true. Now imagine that the model dies, and we look at his portrait thirty years later. Is it no longer like him, thirty years later, because it does not agree with external reality any more? The person is no longer there. We can assume that he was cremated a long time ago. Does the likeness depend on the external reality being there? Clear thinking knows it does not. In the case of dream-thinking one can say that in order to prove anything one has to be able to point to external reality. But this is only true for dream-thinking, dream-logic. For surely, just because a person passes from existence to nonexistence, a portrait of him does not change from being like him to being unlike him!

You see, many things can be made into a necessity if people want to adapt their logic accordingly, especially when we find in every article about logic nowadays “The truth of a concept consists in, or can be proved by, the fact that one can point to the external reality in the physical world.” But this definition of truth is nonsense, and this becomes evident in cases like the comparison with the portrait. If you consult so-called scientific books today—not the kind that deal with pure science—all they do is give descriptions, and if we stick to descriptions, what does it matter if we remain in mere dreams? If some people want to describe nothing more than the dream of outer life and do not pretend to build a world view, let them. However, a world view based on this is a dream view. And we can see that. Wherever this step is taken, you usually find dream-philosophy.

It is quite ridiculous how unable people are to think, that is to say, to think in such a way that their thinking is based on the element on which it ought to be based. I have copied out a statement Professor Ziehen makes on page 208 of these lectures, in which he wants particularly to point out that we cannot find the will that underlies an action. He puts it like this, “Thinking consists of a series of mental images, and the psychic part”—that is, the soul content—“of an action is also a series of mental images with the particular characteristic that the last link in the chain is a mental image of movement.”

There is the clock. The will is eliminated, isn't it? I see the clock. That is now a mental image. The will does not exist and I see the clock. This clock has an effect on me in some way by setting my cerebral cortex into some sort of motion, and then passes from the cerebral cortex into a kind of motor zone, as physiology tells us. One thing passes on to the next. This is the thought image of movement. I have first of all an image of the clock, and the image of the movement succeeds the activity of the imagining the movement, not by way of will but by way of the image of movement. “I have only a series of mental images,” says Ziehen. Thinking consists of a series of mental images, and the psychic part of an action is also a series of mental images. The will is unquestionably eliminated. It is not there. First of all I observe the clock and then the movement of my hand. That is all.

You can track down the logic this contains by translating this statement into another one. You can just as well say, “Thinking consists of a series of mental images. So far so good. And when we look at a machine, the psychic process is just another mental image, with the particular characteristic that the last link in the chain is a mental image of a moving machine.” One is exactly the same as the other. You have merely eliminated the machine's driving power. You have merely added the mental image of the moving machine to what you were thinking before.

This is what this dream-logic consists of. Where the outer world is concerned, a person who applies dream-logic does of course admit the existence of impulses of some sort, but not in the case of the inner world, because he wants to eliminate the will. Ziehen's whole book is full of dream-logic of this kind, eliminating the will. At the same time of course the I is also being eliminated, which is interesting. According to him, the I is also nothing more than a series of mental images. He actually explicitly says so.

The following interesting thing can happen. Forgive me if I let you into some of the intimate secrets involved in the preparation of a lecture like today's. I had to give today's lecture, didn't I? I wanted to bring you not just an overall picture of what I had to say but also some details. So I had to get this book out and look at it again, which I did. I could of course not read you the whole book but had to limit myself to a selection of passages. I certainly wanted to show you that today's world view based on dream-science cannot include the will, the will is really not there. I have shown you what the author has to say about it in this book of his. I wanted to draw your special attention to what the author says about the will, that is to say, what he says against it. So I look up “will” at the back of the book; aha, page 205 and following, and turn there to see what he says about it. I did tell you today too, though, that in the first instance the will is only perceptible in the physical world in the I. So when we speak of the true I, we actually have to speak of the I that wills. Therefore I also had to show you how the person who has nothing but a dream view based on science speaks of the I. To show you that he simply denies the will, I read you the passage from “Mental image of movement” to “the will is eliminated.”

I also wanted to read you something briefly on what he says about the I. So I turned to the index again—but I does not occur at all! That is entirely consistent, of course. So we have as a matter of course a book on physiological psychology or psychiatry that does not mention the I! There is no reference to it in the index and, if you go through it, you will see that only the mental image of the I occurs, just a mental image of course. The author lets mental images pass, for they are only another word for mechanical processes of the brain. But the I as such does not figure at all; it is eliminated.

You see it has already become an ideal, this eliminating of the I. But if humanity follows nature, then by the sixth post-Atlantean epoch the I will be eliminated altogether in earnest, for if the impulses of will proceeding from the center of one's being are lacking, people will hardly speak of an I. During the fifth epoch human beings have had the task to advance to talking up an I. But they could lose this I again if they do not really search for it through inner effort. Those who know anything at all about this aspect of the world could tell you things about the number of people one already meets who say they sense a weakness of their I. How many people are there today who do not know what to do with themselves, because they do not know how to fill their souls with spiritual content? Here we are facing a chapter of unspeakable misery of soul that is more widespread in our time than one usually imagines. For the number of people unable to cope with life because they cannot find impulses within themselves to support their I in the world of appearances is constantly growing.

This in turn is connected with something I have often spoken about here, namely, that up to now it was essential that people should work towards acquiring a conception of their I. And we live in the time when this is finally being properly acquired. You know that in Latin, which was the language of the fourth epoch, the word ego was only used as an exception. People then did not speak of the I, it was still contained in the verb. The more world evolution, and language too, approached the fifth post-Atlantean epoch, the more the I became separated. The Christ impulse is to help us find this I in the right way. The fact that in Central Europe in particular this I is uniting itself in its purest form with the Christ impulse is expressed in the language itself, in that through the inner necessity of evolution the word for I (German: Ich) is built up out of the initials of Christ: I-C-H, Jesus Christ.

This may well seem a dream to those who want to stay nowadays in the realm of dream-science. Those who wake themselves from this dream view of life will appreciate the great and significant truth of this fact. The I expresses the connection the human being has to Christ. But people have to cherish it by filling it with the content of spiritual science. However, they will be able to do this only if with the help of science they make freedom a necessity. Really, how could people have said in earlier times that it used to be the normal thing for people to remember previous incarnations? Yet for our coming earth lives it will be normal.

Just as in the fifth post-Atlantean epoch human beings have to take hold of their I and bring it to life, so it will be the normal thing in the future for people to have a stronger and stronger memory of their previous lives. We could just as well say, “Spiritual science is the right preparation for remembering earlier lives in the right way.” But those who run away from spiritual science will not be able to bring this memory of past lives up into consciousness. Their inner being will feel something lacking.

That is to say, people will fall into two categories. One group will know that when they examine their innermost soul, it will lead them back into earlier lives. The others will feel an inner urge that comes to expression as a longing. Something does not want to emerge. Throughout their whole incarnation something will not want to come up, but will remain unknown like a thought one searches and cannot find. This will be due to insufficient preparation for remembering previous earth lives.

When we speak of these things, we are speaking of something real, absolutely real. You have to have properly taken hold of the I through spiritual science if you are to remember it in later earth lives. Is there anything you can remember without making a mental picture of it? Need we wonder that people cannot yet remember the 1 when they did not have a mental picture of it in earlier epochs? Everything is understandable with true logic. But the dream-logic of the so-called monism of our time is obviously always going to oppose what has to come into being through the true logic of spiritual science.

• 1. Arthur Schopenhauer, 1788–1860, German philosopher.
• 2. Rudolf Steiner, Knowledge of the Higher Worlds and Its Attainment, (Hudson, N.Y.: Anthroposophic Press, 1986).
• 3. Bernhard Bolzano, 1781–1848, mathematician and logician from Bohemia.
• 4. Theodor Ziehen, 1862–1950. Published Theory of Knowledge on the basis of Psycho-Physiology and Physics in 1913.
• 5. Eduard von Hartmann, 1842–1906, German philosopher. Arthur Drews, 1865–1935, philosopher. Denied the existence of Jesus.

I think you have seen that the momentous challenge that arises from the flood of human events and that we call the social movement is treated externally according to the peculiar forces of the time, treated from the point of view as if there were actually only a physical, a sensual world, precisely where it is most intensively considered and felt. The social question has indeed become effective as a proletarian demand. It lives in the proletarian demands in a certain, one might say abstract-theoretical way, and the danger exists that the abstract-theoretical way, which should never become an external fact, can become an external fact, or at least that it is demanded that it become an external fact. But this proletarian consciousness, from which the social question asserts itself today, is thoroughly imbued with a belief only in the material world, with its ethical addition of mere ethical utilitarianism, of mere utilitarian morality.

This is a fact that anyone today can actually grasp: that the ideas for the social movement are drawn from a certain belief only in material existence and the usefulness of human life and the useful powers of human life. But for those who see through life, it is especially significant that the actual enlightenment about the social question, namely about the ideas that are necessary for this social question in the present and the near future, cannot be obtained from any, even the most scientific, consideration of the external, physical-material world.

This is something that the present must know, that people of the present must penetrate. They must penetrate that the social question can only be solved on a spiritual basis, and that today its solution is sought without any spiritual basis. This expresses something tremendously important for our time. You see, the ideas needed for the social movement cannot be formed in the whole field that can be surveyed with the mere faculty of sense and the mind that is bound to this faculty of sense. These ideas, if they are to be seen in their direct effectiveness, lie entirely beyond the threshold that leads from the physical-sensual world to the supersensible world. The most necessary thing for the present and the near future, in terms of the development of human destiny, is to bring in certain ideas from beyond the threshold. The most characteristic phenomenon in the present is that such a bringing in from beyond the threshold is downright rejected. And all work in this field must be imbued with the will to overcome this reluctance to bring in socially effective ideas from beyond the threshold of physical consciousness.

Of course, there is an extraordinary difficulty in this undertaking, a difficulty that simply presents itself when one considers that, since we are living in the age of the consciousness soul, so everything should or must actually be striven for more or less consciously, that it is necessary, necessary for an important contemporary demand of the present time, to become acquainted with truths that lie beyond the threshold of physical consciousness.

Now, of course, one can say that very few people at the present time have a proper appreciation of what lies beyond the threshold of consciousness. Very few people today have a proper appreciation of initiation and the wisdom of initiation, as it must actually prevail or must become prevalent in the present day. Those abilities that lie in every human soul and that bring in certain ideas from the supersensible, people of the present time, out of the often characterized comfort, do not want to make use of them. And it is also the case that one must say: there is a definite objective difficulty in this field. You must not forget: I might say, in their original form, the things and entities that lie beyond the threshold can only be observed by the one who has crossed this threshold. But this crossing of the threshold is indeed one of the most important events in one's personal life. It is also an event in one's personal life that is thrown into a special light when, as I have just done, it is brought into such close relation to the social question. The social question, as its name already indicates, is a matter of groups of people, of human contexts; the secret of the threshold is a matter of individuality. One could say that no one is actually in a position to communicate the secret of the threshold directly to another person if they know it. One could even say that it signifies a certain crisis in the human soul when the secret of the threshold becomes clear to one inwardly, out of certain contexts in which one has otherwise received it.

You, or rather those of you who have been involved for years in spiritual scientific contemplation, insofar as it is anthroposophically oriented, have all had the opportunity to find your way to the secret of the threshold. When you approach the secret of the threshold, you will definitely receive the consciousness through the thing itself, that one can speak well about the paths that lead to the secret of the threshold, but that one cannot make a direct statement about the secret of the threshold. Thus, in a sense, the secret of the threshold is an individual matter for each person, and yet it is necessary to bring from beyond the threshold precisely the most important ideas for social development. Today, the secret of the threshold is a very special matter, because today there is little trust from person to person. That is something that has terribly diminished among people, the trust from person to person, and it would be quite different for our social life if there were just a little more trust from person to person. Thus it is that today, when anyone knows the secret of the Threshold, knows it through becoming acquainted with the Dweller of the Threshold, a trust is established that is much too weak, or one that is wrongly directed, wrongly oriented, wrongly adjusted.

As you can see, this would be a rather hopeless situation if something else were not to happen. For one could say: Thus, for example, the social question can only be solved by initiates. — But the initiates will simply not be believed due to the lack of trust that people today have in each other. People will not believe that they have an insight into life. This can only be perceived in a certain area, namely, beyond the threshold, which they cannot speak of directly from person to person, at least not at all times and under all conditions. If, for example, someone were to carelessly communicate his experiences with the Dweller of the Threshold to another person who absorbs them emotionally or, let us say, in such a way that he does not place himself in the region of his soul in which he has practised a certain degree of self-discipline, and might even become one who, having received the secret of the Threshold in this way, would divulge it further. This would indeed be a transition of the secret of the Threshold into social life, but it would have a very bad consequence. It would cause the same thing that sometimes results from merely communicating the way to the secret of the threshold: people would be divided more or less into two camps, and people would be set against each other. For while the ideas coming from beyond the threshold, when they work in their true power, in their purified spiritual power, are likely to bring about social harmony among people, if they are scattered among people unrefined, they are likely to cause quarrels and wars among people.

You see, then, that there is something very peculiar about the Mysteries of the Threshold. And if something else did not intervene, the hopelessness of which I have spoken would be justified. But since something else does intervene, it must be said that the path which the future must take can be clearly characterized. Today it is the case that socially fruitful ideas can only be found by a few people who can make use of certain spiritual abilities that the vast majority of people today do not want to use, even though they lie in every soul. They not only consciously do not want to use them, but mostly unconsciously do not want to use them. But these few will have to set themselves the task of communicating what they extract from the spiritual world with regard to social ideas. They will translate it into the language into which the spiritual truths, seen in a different form beyond the threshold, must be translated if they are to become popular. They can become popular, but must first be translated into a popular language.

In view of the general character of the times, people will naturally not believe those initiated into the mysteries of the Threshold who speak about social ideas, because the necessary trust among people is not there. In today's democracy-crazed times – I should say democracy-addicted times – any social idea that is actually not a reality, as you can see from the above, any social idea that is directed towards the sensory world with the ordinary mind, will of course be In our present-day democracy-crazed age, one would naturally consider such a purely intellectually-derived social idea, which is none, to be democratically equivalent to what the initiate brings out of the spiritual world and what can really be fruitful. But if this democracy-craving view or feeling were to prevail, we would, in a relatively short time, experience social chaos in the most dreadful sense. But the other is precisely what is present and applies to an outstanding degree to the social ideas that are brought from beyond the threshold by initiates. I have emphasized it again and again: anyone who really wants to make use of his sound understanding, not his scientifically tainted understanding but his sound understanding of human nature, can always, even if he cannot find what only the initiate can find, test it in life and understand it once he has found it. And this is the path that socially fruitful ideas will have to take in the near future. There is no other way to make progress. Socially fruitful ideas will have to take this path. They will emerge here and there. At first, of course, as long as one has not examined, as long as one has not applied one's common sense to it, one can confuse any kind of Marchist thought with a thought of initiation. But when one will compare, reflect, and really apply common sense to the things, then one will indeed come to the distinction, then one will indeed realize that it is something different in reality content, what is brought from beyond the threshold from the secrets of the threshold, than that which is taken entirely from the sense world, such as Marxism.

In this way I have not characterized just any program, for in the near future humanity will have very bad experiences with programs; I have characterized a positive process that must take place. Those who know something about social ideas from initiation will have the obligation to communicate these social ideas to humanity, and humanity will have to decide to think about the matter. And by thinking about it, just by thinking about it with the help of common sense, the right thing will come out. This is so extraordinarily important that what I have just said now should really be seen as a fundamental truth of life for the near future, starting right from the present! It is not the demand that one should believe that one can do this or that from any arbitrary idea, but the demand is that one should believe: people must work together. Direct personal collaboration between people is necessary so that those who have the relevant ideas from the other side of the threshold are also among those working together. So you see, what is important for the present is not something to be trifled with. It is an extremely serious matter that confronts people from the present. And one can say: in the wide circle of human consciousness there is still little sense for the tremendous seriousness that applies precisely to these things.

There is a further difficulty, which at least those who can start from certain spiritual-scientific considerations in these matters must know. The social problem of the present day is international in its effects. Herein lies a fatal error, which has recently found practical expression in the fact that a man like Lenin, who was entirely oriented towards the West, towards England and America, was driven in a sealed car under the protection of the German government, to Russia in a sealed car, in order to bring about a situation there with which the German government, namely in the person of Ludendorff, believed it could make peace and maintain itself. This is based on the fallacy that something truly international, applicable everywhere, can actually be achieved. And precisely Leninism in Russia shows how impossible it is to graft something that originated entirely in the West onto Russian national identity, something that the West does not want at all.

When social harmony is sought in the near future, it will not be a matter of abstractly coming back to the fact that all people are equal with regard to their fundamental nature, but rather it will be a matter of people having to learn to understand each other in their individuality, also in the great, eternal forces that pass through human individuality. Today, it is still something extraordinary and exciting for some people to hear the things that are meant to help people learn to understand each other better. Today, you can experience it when you tell someone: the German national character is such that the national spirit speaks through the ego, while the Italian national character is such that the national spirit speaks through the sentient soul. You can experience it today when someone is able to say: well, the Italian is less valued because the sentient soul is less than the ego, for example. That is what people say. It is, of course, complete nonsense, because these things are not about establishing values, but about providing something that allows people all over the world – and today, people's destinies cannot be ordered in any other way than across the globe – to really learn to understand each other. From a certain point of view, nothing of this kind is more valuable or less valuable, but each has its task in the development of humanity. And then, of course, there is something in every human being that is connected with the mystery of the threshold, whereby he stands out from such a group-like nature, which is characterized by the fact that one says: there the sentient soul is at work, there the I, there the spiritual self, and so on. But today we need to know these things, otherwise people will always miss each other and yet not know much more about each other than at most two things: firstly, that most people have their nose in the middle of their face, or that what journalists know when they travel the countries is correct. Both are truths of roughly equal importance.

That is what it is about: not an abstract, general humanity, but a real connection between people based on an interest in the particular individual design that a person acquires by being placed in a specific national character. The time has come when such things, which are not only perceived as uncomfortable but sometimes even as hurtful, must become popular. We cannot move forward without such things becoming popular. This must be properly considered. But all these things are such that they are truly accessible to common sense. And if only this self-confidence would arise in a large number of people, this self-confidence that does not always say: Yes, I cannot see into the spiritual world after all, I just have to believe the initiate – but which says: Now, this or that is being claimed; but I want to apply my apply my common sense to understand it. If this self-confidence, but effective, energetic, not just abstract or theoretical, were to enter into a larger number of people, then it would be good and then an enormous amount would be gained, especially for the path that must be taken with regard to the social problem. But that is precisely the harm, that through human education in the nineteenth century, people have lost this self-confidence in their common sense, more or less. The harmful characteristics through which this self-confidence and thereby the use of human judgment has been forfeited, these harmful characteristics were also present in earlier times, but they were not so harmful because man did not live in the age of natural science, which necessarily demands of him that he really applies a unified judgment, that he applies his common sense completely. But that is precisely what has been most lacking in recent times.

The examples that can be given for this are not taken seriously at all. But I will give you an example that I could not only multiply a hundredfold, but a thousandfold. I have a treatise here; this treatise is called: “On Death and Dying from a Purely Scientific Point of View.” This essay is a speech, the reproduction of a speech that was held in the auditorium of the University of Berlin on August 3, 1911 by Friedrich Kraus. He wants to talk scientifically about the problems of death and dying and says a lot on 26 pages. This speech, which was held in memory of the founder of the Berlin University, King Frederick William III, was always held, and such speeches also happen at other universities. This speech, of course, also has a beginning, and I will read this beginning to you. It was a treatise on death and dying, delivered in a strictly scientific sense, at least in the opinion of the lecturer, in the opinion of the deans and senators standing around the magnificence and the other illustrious gentlemen of science, and this speech begins: “Honorable Assembly! Dear colleagues! Fellow students! The University of Berlin celebrates today its founding and its royal benefactor. The speakers who take the floor at this hour each year, in remembering our origin, usually recall the difficult times, out of which adversity this university emerged, and the truly royal word of the replacement of lost physical by intellectual strength. Today, in a time of powerful prosperity, when the Emperor's strong arm protects our peace in honor, we can calmly consider that even the life of a nation with the strongest heartbeat runs in waves of ups and downs."

Well, today events provide the correction of these things; today events provide the correction of a sentence like: “Today, in a time of powerful prosperity, where the emperor's strong arm protects our peace with honor”! But what should common sense say in such a matter? Common sense should say: A person who is capable of saying this, which is nothing more than a great folly, must also be regarded as saying foolish things about everything else concerning death and dying. But who decides to use such common sense? So you see, the issue is not that common sense is incapable of making a decision, but that, for certain fundamental reasons of the present day, the use of common sense is out of the question. These things must be clearly understood.

The Berlin Academy of Sciences was founded by the great philosopher Leibniz. That is one example. One could cite other examples, which would have to be characterized similarly, from Munich, from Heidelberg, if you like. I will omit one country out of a certain courtesy – well, one does not say that today, so out of a certain feeling. I will say this: one could find similar things in Paris, in London, in Washington and so on, in Rome of course, in Bologna and so on. Leibniz undertook to found the Berlin Academy of Sciences under the Elector Frederick. Well, it was a good intention. But it could only be realized if Leibniz the great philosopher condescended to compare the elector – who was nothing like Leibniz said he was – to King Solomon and to call him the Prussian King Solomon. Yes, he even had to compare the electress with the Queen of Sheba. But this Berlin Academy of Sciences, which the great Du Bois-Reymond called “the intellectual bodyguard of the House of Hohenzollern,” did not fulfill its tragicomic destiny with this fate. Because one day Frederick William I found that Professor Gundling was getting too much salary, namely because he was too clever. So he was deprived of his livelihood, was chased away, and Professor Gundling was forced to perform something vaudevillian in all sorts of taverns, to use his special talents to fool people into a kind of vaudeville show. King Frederick William I heard about this, and Gundling, whom he had previously chased away, began to interest him. So he made him a court jester, and now he gave him a salary again. But he said: “The court jester can also do something else for us.” So he made him president of the Academy of Sciences. And so Professor Gundling indeed became president of the Academy of Sciences. But this is not just a single fact that arose from a single quirk, but Frederick the Great, who then wanted to appoint Voltaire to the Academy of Sciences in Berlin, heard about the salary that Voltaire was demanding for his admission to the Academy of Sciences; he said: This salary is much too large for a court jester. So, the issue was to treat the entire Academy of Sciences in terms of the attitude that one is dealing with fools.

You have to be able to point out such things if you want to draw attention to the discrepancy in events, that from a certain royal house the scholars are put on the same level as the court jesters, in reality, and that the scholars then dismiss them as they did the one example I just told you about from the year 1911. The point is that you cannot arrive at a healthy understanding of people if you do not have the will to look at reality without embellishment, to pursue the things that are accessible to you. And pursuing things in one area or another is actually something that can train every person with regard to a sense of reality, with regard to everything that gives you a healthy understanding of people. If you have – of course you have, naturally, I would not be so rude as to deny anyone common sense, because I believe that every person has it – but if you have the ability, the will to use common sense, then you can only do so by approaching things in any field completely without prejudice and with an open mind. Just try to realize that this is a difficulty, but one that can be overcome. Try to think how much of national or other human prejudices there is in you that prevent you from approaching things impartially and without prejudice. You have to have the good will to engage in this self-reflection, otherwise you will never be able to say a rational word when it comes to deciding which ideas are socially fruitful for the present and the near future and which ideas are not socially fruitful.

Having established this, I would like to say, more as a characteristic of the attitude than as a characteristic of any theoretical basis. From this point of view, let us consider rhapsodically, aphoristically, some details that may be important to us for understanding and for our actions in the present and in the near future. I will start with one of the basic ideas that is truly and intensely rooted in the modern proletariat. From Marxism, this modern proletariat has absorbed the notion that in the real progress of humanity, the opinion of the individual human being, the opinion of the individual individuality, actually has no significance. The opinion of the individual has significance only for those things that are his private affairs – at least, that is what the modern proletarian world view believes. But everything that becomes historical happens out of necessary economic foundations, as I characterized them the day before yesterday. The very opposite was the impression I made on the modern proletariat through my Philosophy of Freedom, in that it demands that everything be built precisely on human individuality, on the content and energy of human individuality, to which these modern proletarian ideas attach no importance at all, but which only want to accept man as a social animal, as a social being. Society brings about everything that has any developmental character in history, that is in any way fruitful in history. Whatever a minister or a factory owner or anyone else does out of his individuality – so the proletarian thinks – has a meaning within the four walls of his house or at his card table or wherever he is a private person, it has a meaning for his amusement, it has a significance for the personal relationships that he forms with this or that person; but what comes from him as a member of humanity does not come from his individuality, but from the whole social class context, and so on, as I have characterized it to you.

This idea is firmly rooted in the modern proletariat. It is intimately connected with the modern proletariat's disbelief in the individual human being and his insight. It is of little help to the modern proletariat when the individual communicates some knowledge to this proletariat, because the proletariat then says: What the individual thinks is of private value only to him; only what he says as a member of a class, as a member of the proletariat, and what anyone can say has real external social value. In connection with the ideas of the modern proletariat, there is a terrible leveling with regard to human individuality, an absolute disbelief in this human individuality. From this you will see how tremendously difficult it is for him to penetrate to what comes from the most individual, namely to the truly fruitful social ideas. But in our time, the course of events itself is such that such great world-historical prejudices – for when millions profess them, one can speak of world-historical prejudices – are refuted by the facts, by reality. There could be no stronger refutation for proletarian theory, which wants to derive everything from the impoverishment of the masses, in short, from social phenomena, from the economic crises that necessarily occur from time to time and so on – from this, it says, the development of things arises, not from what people think or recognize – There could be no stronger refutation of this principle, this world-historical prejudice, than the fact, given by the latest events, that ultimately – I say ultimately, but this “ultimately” has a great significance for this world catastrophe – the decision of this world catastrophe depended on very few people. By a very few people. What has become of it ultimately depended on the thread of the fears, the suspicions, the aspirations of a very few people. And one can say: like flocks, millions of other people have been driven into this catastrophe by a very few people. — This is unfortunately the sad truth that presents itself to anyone who looks at the conditions of the present from a realistic point of view.

It is true that now people are beginning to realize a little what all depended on Ludendorff's will, which was extraordinarily narrow-minded in so many respects. Just think how easily something like this could remain hidden! It is conceivable, absolutely conceivable, that it would not have come to this terrible catastrophe of the present with all its terrible consequences, and that Ludendorff's strange way of acting would not have come to light. But it has come to light. Other statesmen, who do not belong to the Central Powers, may be voted out of office at the next election or may retire from public life. This event will be discussed, but no one will think of them as having done as much harm to humanity as Ludendorff. This is also a chapter that belongs to the education of common sense, because it is easy to ignore common sense out of adoration of success or for some other reason. Those who have common sense will not be persuaded to look upon Woodrow Wilson, no, I mean those people who today fawn over Woodrow Wilson – and after all, how few do not! – those people who today fawn over Woodrow Wilson, any differently than they would upon Professor Kraus, who in 1911 spoke the words that I have read to you. That is what one would like: to encourage people to use their common sense. Of course, this is closely related to the will to face facts. It is an enormous detriment to the present that the most impractical people today feel precisely that they are the strongest practitioners. How much the Central Powers have felt themselves to be practical, let us say in the field of militarism! They felt tremendously practical and were the greatest illusionists, were the greatest fantasists, and made not only incorrect but grotesquely incorrect judgments about almost all the things that have happened in the course of the last, well, I will say, two and a half years, and acted on the basis of these grotesquely incorrect judgments.

It is difficult when you see how people who are actually good people, often in the sense of what is commonly referred to as good people, cannot even be reached by common sense. In this respect, one could have the most terrible experiences over the last four years, when one saw, for example, what happened in Germany in recent years with officers who wanted to lead the people's education, who wanted to hammer into the people how they had to think so that everything would go right, so that the people behind the front would also “hold out”, as it was so beautifully called. It was terrible. When you then had a more precise insight into what was to be drummed into people, and what those who drummed it into them often presented with the very best of intentions – it was probably, in reality for my sake, the thing in its own way honest, but they did not want to make use of their common sense. And that is what matters. And that is of the greatest importance for the present, because this common sense must look at reality everywhere, and must not reject it because it finds something unpleasant out of prejudice. Is it not true that in our time we have witnessed the grotesque combination of the monarchical principle, which almost borders on absolutism, with Ludendorffism – with Leninism in Russia, with Bolshevism, because Bolshevism is actually a creature of Ludendorff. Bolshevism was created by Ludendorff in Russia because Ludendorff believed that he could make peace with no one in Russia except the Bolshevists. Thus not only did the German people, but also that the misfortunes of Russia are in many respects connected with the grotesque errors of this one man. These things show the colossal error of the proletariat, that the opinion of the individual has no significance in the social organization of conditions. These things must be seen quite objectively with common sense.

If we start from this attitude, we find in particular a sentence that I ask you to take to heart, because this one sentence can, among other things, have a guiding force for social thinking in the future. This one sentence is: It is enough to have no ideas in times of revolutions and wars, but it is not enough to have no ideas in times of peace; for when ideas become rare in times of peace, then times of revolutions and wars must come. — For wars and revolutions one needs no ideas. To maintain peace, one needs ideas, otherwise wars and revolutions will come. And that is an inner spiritual connection. And all declamations about peace are of no use if those who are called upon to guide the destinies of nations do not endeavor to have ideas, especially in times of peace. And if they are to be social ideas, then they must come from beyond the threshold. If an age becomes poor in ideas, then peace itself fades out of that age.

One can say such a thing; if people do not want to examine it, they will simply not believe it. But the terrible fate of the present depends on disbelief in such things. This is one of those principles that it is extremely important to take on board for the present and the near future. You will find another principle in the essay on “Theosophy and the Social Question”, which I published years ago in “Lucifer-Gnosis”. I am convinced that very few people take this principle fully to heart. I tried to draw attention to something that should work as a social axiom. I pointed out that if the relationship arises that a person is paid for his immediate work, nothing beneficial can come of it in any social structure. If a prosperous social structure is to emerge, it must not be the case that people are paid for their work. Work belongs to humanity, and the means of existence must be provided to people by other means than by paying for their labor. I would like to say, as I have already done in that essay: If the principle of militarism, but without the state, were transferred to a certain part — I will speak of this part in a moment — of the social order, then an enormous amount would be gained. But the underlying principle must be the realization that there is trouble on the social plane when people are in society in such a way that they are paid for their work, depending on how much or how little they do, that is, according to their work. Man must have his livelihood from a different social structure. The soldier receives his means of subsistence, then he has to work; but he is not paid directly for his work, but for being a human being in a certain position. That is what it is about. That is the most necessary social principle, that the proceeds of labor be completely separated from the means of subsistence, at least in a certain area of the social context. As long as these things are not clearly understood, we will achieve nothing socially. As long as this is the case, amateurs, who are sometimes professors, like Menger, will speak of “full labor income” and the like, which is all wishy-washy. For it is precisely the labor yield that must be completely separated from the procurement of the means of existence in a healthy social order. The civil servant, if he does not become a bureaucrat due to a lack of ideas, the soldier, if he does not become a militarist due to a lack of ideas, is in a certain respect – in a certain respect, do not misunderstand me – the ideal of social cohesion. And not an ideal of social cohesion, but the opposite of social cohesion, is when this social cohesion is such that man does not work for society, but for himself. That is the transference of the unegoistic principle to the social order. He who understands egoism and altruism only in a sentimental sense understands nothing of the matter. But the person who, practically, without sentimentality, with pure, healthy common sense, realizes that every society must necessarily perish because man only works for himself, that is, purely what is egoistically shaped in the social order—that person knows the right thing.

This is a law, as surely effective as the laws of nature work, and one must simply know this law. One must simply have the ability to apply common sense in such a way that such a law appears as an axiom of social science. Today we are still far from realizing this. But the recovery of conditions depends entirely on the fact that just as someone regards the Pythagorean theorem in mathematics as something fundamental, he takes this sentence as the basis of the social structure: all work in society must be such that the labor yield falls to the society and the means of existence are not created as labor yield, but through the social structure.

Of course, there are a number of such social axioms, because social life is naturally complicated. But today we are faced with the necessity of somehow considering how the social structure of human development can be put on a healthy footing. Above all, we must have a healthy eye for the parts, for the components of social life. One must be able to distinguish in a healthy way the different links of social life. You see, with all the things at stake today, it is not so much a matter of listening to the buzzwords that come from the Bolshevist or the Entente side , because today they are almost opposites, aren't they, but what is important is to realize what is needed by humanity, to acquire a sound judgment for the structure of social life. Of course, social life must be there. And precisely because social life must be there, that is why people are so attached to the Mongolian – well, excuse me, it is only meant to be symptomatic – to the Mongolian idea of the state, to the omnipotence of the state, because people imagine: what the state does not do cannot happen for the benefit of the people. – Incidentally, this view is not that old. For it was quite a while before the nineteenth century was over that an insightful man wrote the beautiful treatise: “Ideas for an Experiment to Determine the Limits of the Effectiveness of the State.” He was a Prussian minister, Wilbelm von Humboldt. This essay was particularly close to my heart because in the 1890s and even into the twentieth century, my Philosophy of Freedom was always categorized as a work of “individualist anarchism” – not by me, but by others. Wilhelm Humboldt's essay on the limits of state effectiveness was always categorized as the first work, while my Philosophy of Freedom was usually always categorized as the last, in chronological order. Well, you see, it was possible to be registered under “individualistic anarchism,” but at least together with a Prussian minister!

Social organization, social structure must be there, but it cannot be uniformed. It cannot be done in such a way that everything is, as it were, brought under one roof. What is needed today, what is important, could have been done in a certain way a long time ago, could have been done during this war catastrophe, and it can be done now, but it is always modified. For you must not forget that in the last few weeks the world has become a different one for Central Europe, and that one has an effect on the other. Now, for years I have endeavored to awaken understanding here and there for the form that is to be effective from Central Europe to Eastern Europe, for example — for the Entente is not teachable, of course, and should not be taught — I have endeavored to make that valid. The point is that if you want to assert something like that, you have to structure the lives that people have to lead together in the right way. When these ideas were presented to statesmen, let's say, I can only sketch these ideas out for you briefly; the point is that they have to be increasingly individualized. When these ideas were presented to a statesman some time ago, when it was already quite too late for the form I had given them at the time, but I told the gentleman that if he was thinking of approaching these ideas in any way, I would of course be willing to rework them in an appropriate way for the time that was then the present. Today, of course, they would have to be reworked again for the particular circumstances. In this context, it is important to really appeal to common sense when presenting such ideas. Then it is important that someone can see that social and other human coexistence is properly structured. The question arises as a main question: How must one differentiate in what people lead as a communal life? — And here it is important to distinguish between three aspects. Without this distinction it will not work, and no forward development from the present into the near future will come about without this threefold distinction being made. The first point is that, whatever the social group in question may be, small or large, it is essential that some social group should be so constituted that order prevails within it in terms of security of life and security towards the outside. The security service, conceived in the broadest sense – I must use such sweeping words – is one element. But this security service is also the only element that can be directed into the light of the idea of equality. This security service, everything military and police, if I may speak in the old sense, is also the only thing that can be treated in the sense of a democratic parliament, for example. Every person can have a say in this security service. So there must be a parliament, however the social group is constituted, in which deputies can be elected, for example, by universal, secret, direct suffrage, who have to form the laws and everything that is intended for this security service. Because this security service is a link in the chain of order, but it must be treated separately from the rest and then harmonized with the others only from a higher point of view.

A second aspect, however, must be kept entirely separate from all that concerns the security service, internal and external security. This aspect, which cannot be treated according to the idea of equality, is the actual economic organization of the social groups. This economic organization must not be directly related to what I have mentioned as the first link, but must be treated separately. It must have its own ministry, its own people's commissariat – today we say people's commissariat – which must be completely independent of the ministry, of the commissariat of the security service. It must have its own ministry, which is completely independent and which is chosen according to purely economic criteria, so that there are people in this economic ministry who understand something of the individual branches, both as producers and as consumers. This second link in the social order must be governed by completely different considerations, both in parliament and in the ministries. The first link can, let us say, be adjusted to democracy; if it suits us better, it could also be adjusted to conservatism. That depends entirely on the circumstances; if it is done properly, it will work, and the rest is a matter of taste. What is important is this trinity. For in the sphere of economic life there must prevail brotherhood. Just as everything in the sphere of security service must be subordinated to the principle of equality, so in the sphere of economic life the maxim of brotherhood must everywhere prevail.

Then there is a third area, which is the area of spiritual life. To this I count all religious activity, which must have nothing to do with the security service and economic life; to this I count all teaching, to this I count all other free spirituality, all scientific work, and to this I also count all jurisprudence. Without including jurisprudence, everything else is wrong. You will immediately arrive at a threefold structure that makes no sense if you do not structure it in the following way: security service according to the principle of equality, economic life according to the principle of brotherhood, and the areas that I have just enumerated: jurisprudence, education, free spiritual life, religious life, from the point of view of freedom, absolute freedom. And out of this absolute freedom must arise the necessary administration of this third link in the social order. And the necessary balance can only be sought through the free interaction of those who guide and determine these three links. In the sphere of intellectual life, to which jurisprudence also belongs, we shall not find anything like a ministry or a parliament, but something much freer. The structure will be quite different.

Of course, there must be transitional forms in addition to what is being striven for. But this should be clear to people. And we will not arrive at a healthy state until it becomes clear to people that this threefold order, of which I have spoken, must underlie everything, that we must think in such a way that we cannot maintain a uniformed state. For the idea of the state can be applied directly only to the first part, to the security and military service. Whatever is placed under state omnipotence, except for security and military service, stands on an unhealthy basis, because economic life must be built on a pure basis, whether it be corporative or associative, if it is to develop healthily. And the spiritual life, including jurisprudence, is only built on a healthy basis if the individual is completely free. He must be free in relation to everything else. He must also be able to appoint his judge, in my opinion from five to five, from ten to ten years, who is both his private and his criminal judge. Without that it does not work, without that you will not achieve an appropriate structure. These national questions could have been solved without territorial shifts! This is said by a man who has studied the difficult Austrian conditions, where there are thirteen different official languages or at least languages in official use, and who has been able to study these Austrian conditions, which is particularly necessary in the field of jurisprudence. Suppose two countries meet at some border, let them be divided by nationality or something else. Here is a court and here is a court, there is the border. The man here determines himself: I will be judged by this court in the next ten years – the other determines himself: I will be judged by this court. The matter is absolutely feasible if it is carried out in detail. But all the other things are ineffective unless there are things like this. For everything must indeed work together. But it only works together when the things are presented in such a way that they are made with a real understanding of what is there.

[IMAGE REMOVED FROM PREVIEW]

I have had the opportunity to present these things to a wide variety of people in the past, because I was sure, and still am today, that the circumstances of the last few years would have taken a completely different turn if this program had been countered by the Wilson program. And this program would have been the only real program that would have been effective if it had been presented before Brest-Litovsk. Of course, Brest-Litovsk would never have happened if such a program had been understood. Things would have had to take a completely different course. For I had worked it out in those years as a guideline not only for an internal policy but also for an external policy; internal politics seemed superfluous to me when everyone was busy manufacturing ammunition. All the talk of three-class legislation and its amendment seemed wishy-washy to me, but it seemed necessary to me to have a real impetus – not a program – a real impetus that would have been able to give things a different turn. I can only give you a few points of view here, as I have done. But the matter can be worked out in such detail that it is absolutely effective precisely for solving the most important questions. One has indeed had painful experiences in the process. I gave the elaboration to a man - not just one, but many, but I will tell you about one case as an example - who wrote to me after months. That was a good sign, because he had really studied the matter, had put a great deal of honest effort into it, and had also discussed it with me. Both in his letters and in his conversations with me, two objections came up, for example, that are very characteristic. I have heard such objections over and over again in the most terrible way over the past few years, objections of that kind. One objection was this: Yes, it is well known that most of the wars to date are hidden, masked resource wars, that they are mostly states of war that arise from resource interests, from international, that is, mutual resource interests. But if you look at what you have done, then there could no longer be conflicting resource interests. “Yes,” I said, ”Privy Councillor, if you would tell me that to confirm what I have written to you, then I would understand; if you thought that what I have written would be good, because then the terrible masked wars for raw materials would finally be over in the world through the final solution of the tariff relationships, which in this second part of the economic program, if I may call it that, are thus solved. If you tell me something that corresponds to the reality of life, I would understand; but that you tell me this as a refutation, I cannot understand.

The second objection was this: he wrote to me after having studied the matter for months: Yes, I cannot imagine how, if you were lucky with something like that, a social-democratic policy could still be pursued, because your economic program would no longer make a social-democratic policy possible. — Yes, you laugh. I did not laugh, because I have learned from these things, which I could duplicate for you in great numbers, and which you can find everywhere today, how bad the selection is that is practiced today by the circumstances in determining those people who are to be the responsible leaders in this or that field. I spoke to you here a long time ago about the fact that today we suffer from the selection of the worst, who always come out on top. This is also something that belongs to a healthy sense of reality and thus also to a healthy human understanding: to see this selection of the worst.

In this way, I have given you, I would like to say, guidelines. The recovery of the situation for the future is based on this threefold nature. All the mischief is based on the confounding of these three links. What actually applies only to the first link, to security and military service, is applied to economic life, where it cannot possibly bring about any healthy conditions, but it is even applied to spiritual life, including jurisprudence, where it is quite impossible. Oh, if only people would want to get a little closer to what follows from the secrets from beyond the threshold, they would be able to see so very easily that just such truths as I have told you about the threefold nature of social life must be taken from the supersensible world, but can be grasped here by the senses. That is just it. I have given you guidelines, but they are not guidelines that represent some abstract program. Rather, they are guidelines of which I could say, for example, when I handed over the matter to a man who had a very important position (I will not say what an important position in the past and for whom it would have been an enormously significant act if he had made a manifesto in this direction. Yes, I told the man: you have the choice of either doing one thing or experiencing the other. What I have worked out here is not based on ideas that arise from, well, women's clubs or pacifist societies or the like, but from the study of the development of humanity in the next thirty to forty or fifty years. That is the content of what wants to and will develop in Central and Eastern Europe, and you have the choice of either promoting it through reason or expecting it to materialize through revolutions in a roundabout and extremely painful way. But you see, people have to believe such things, believe them by applying their common sense to verify them. People must have the insight to recognize that reality has to be examined. Because what develops in humanity develops according to certain impulses that one must study and of which one can say: they want to take shape. If you go against them, you govern badly, regardless of whether you are a socialist or a monarchist, a republican or a prince of Monaco or whatever.

But it is precisely the courage to do such things that people have been unable to muster in recent times, because they lacked precisely that trust of which I have spoken in these days, and that is based on the Fichte proposition, that is, on the attitude that comes from the Fichte proposition: Man can do what he should; and when he says, “I cannot,” he means “I will not.” People who had understood to some extent what I wanted came together; but those who had the courage – which only comes from the real use and handling of common sense – to implement something like this did not come together. And one can only hope that now that the forces of scrutiny have become even stronger, people will gradually come together. But one should not believe that what was formulated here years ago does not now need to be reformulated to fit the new conditions that have arisen. One must think so realistically that one knows: at every point in time, when things are to be thrown into reality, things must be thought of somewhat differently. — And so one could truly have very tragic experiences in the last years. For example, one of the monarchs who has now also passed away, when he saw what was coming, once again demanded these ideas and had his advisor come to hear them from him because he had forgotten the things and wanted to hear them again. He couldn't understand them quickly enough, so he said to the advisor in question, “So write these things down for me again briefly!” Yes, but I don't know how I am supposed to get the letter? How am I supposed to get this letter that you are supposed to write for me? It has to go through the ministry or the Cabinet Office, doesn't it? — This matter was never resolved because it went through the ministry, where everything was rewritten.

I am telling such things today – and I will tell many more in the future – because it is necessary that we learn a great deal from the recent past. Unless we learn from the past, we will not be able to move forward on a fruitful path. It is not enough to consider only the immediate situation; it is essential to have the will to look into the underlying causes that lie behind the mere symptoms. And one cannot look into them unless one develops a sound understanding of how symptoms arise and acquires the will to really assess them. Today, things are urgent. One would like to say again and again: If only they were not grasped drowsily, but if they were grasped with the full seriousness, which also includes having a sense of how much things have gone wrong due to the selection of the worst, and how inclined people are to let their judgment go astray, to be pulsed by false impulses! We must find a way to ensure that the continuity of economic life is not disrupted until ideas that can be used to further develop economic life have been introduced into people's minds in a certain way. We must gain the possibility of putting something realistic in the place of the economic nonsense that is produced by university economics professors in all countries today. We will not make any progress if we are not able to tackle education in the broadest sense first. Because we need understanding. Everything that the existing educational institutions provide about the necessary organization of social life or the social body is useless. But that is also what social democracy has inherited, and it is useless. Firstly, it is necessary to bring sensible ideas into people's heads. Therefore, it is necessary that anyone who wants to participate in social life at the present time should first find the possibility of such a transitional state that best satisfies what can best be satisfied. That is: security and public order. Why not give the people a parliament, which is something the democratic element, in particular, is now, well, yearning for. But the point is that the economic really acquires an independent position alongside the other things. This must first be carefully transformed into a complete set of provisional arrangements. Only the first link can be tackled radically today; the rest must be transformed into a series of provisional arrangements. And the spiritual life is the one that should be attacked immediately. The third link is the one to start with. And if someone were to come up with the idea that the universities, above all, would have to be cleaned out, and he does not want that, then, then there is simply no talking to him in this area. However, they must be cleaned out first!

I wanted to talk to you about this in the context of the important issues of the present.

The times themselves speak clearly enough, demanding that we should apply to the conditions and activities of these times those feelings and modes of thinking which we have acquired from our studies of Spiritual Science. Not only do outward circumstances speak clearly, but our conceptions of Spiritual Science also justify us in a certain way, especially in what we have to say today. In many of our basic ways of looking at the world, we have started from one fundamental fact of human evolution, from the fact that this evolution is accomplished by successive stages of which the most important and most related to us began with the great Atlantean Catastrophe, namely this Post-Atlantean Epoch. Four periods of it have passed by, while we are now living in the Fifth Post-Atlantean Period. This period of development, which began in the 15th century of our Christian era, is the one which we can designate as the period of the Spiritual or Consciousness Soul. Other soul forces have been especially evolved in other periods of civilization. In our civilization which has followed the Greco-Latin civilization from the first half of the 15th century, humanity must gradually develop the Spiritual Soul. The preceding period, which commenced in the 8th century B.C. and finished in the 15th century A.D., was pre-eminently the period in which humanity developed the Intellectual or Mind Soul.

Now we need not give a full description of these cultural stages, but we will particularly look at what is a peculiarity of our age—this age which has comparatively few centuries behind it. Each age lasts on average about 2000 years. Therefore much remains to be done in this period of the Spiritual Soul. The task of humanity—of civilized humanity in this age of the Spiritual Soul—will be that of laying hold of the whole human being and making him entirely dependent on himself, of lifting into the full light of consciousness much of that which in earlier periods man felt instinctively and judged instinctively.

Many present difficulties and much that is chaotic around us in our era, become quite explicable when one knows that the task of our era is to raise that which is instinctive to the plane of consciousness. What is instinctive in us happens to a certain degree by itself, but to achieve a conscious result one must make an inward effort, above all, to begin to think truly with one's whole being. Man tries to avoid this, he does not willingly take a conscious part in the shaping of world conditions. Here is a point over which many are indeed deceived today. Men today think the following: Well, today we live in the period of the development of thought. People are proud of the fact that there is more thinking nowadays than in the past. But this is an illusion—one of the many illusions in which humanity lives today. This comprehension on which people pride themselves today is mainly instinctive. Only when the instinctive nature which has appeared in the evolution of humanity and which so proudly speaks of thought—only when this instinctive nature becomes instead an active element, when the intellect does not depend merely on the brain but springs from the whole man, when it is separated from rationalism and is lifted to the plane of Imagination, Inspiration, and Intuition—only then will that gradually emerge which seeks to emerge in the Fifth Post-Atlantean Period, the period of the Spiritual Soul. That which meets man today and which is clearly indicated even in the worldly thought of the present epoch is something which one continuously needs to mention the appearance of the so-called Social Question.

But he who has earnestly studied our anthroposophically oriented Spiritual Science will easily perceive that the essential impulse in the shaping of the social order (whether belonging to the State or not) must come from that which human beings can develop out of themselves, as it is this which regulates the relationship between people. Everything which the human being develops out of himself naturally corresponds to certain impulses which are ultimately found in our soul and spirit life. If one looks at the matter this way, one is able to ask: Must attention not then be directed above all to the social impulses or to the social instincts, movements or forces emerging in human nature? We can, if you like, call these social impulses, social drives; but we must keep in mind that they should not only be thought of as mere unconscious instincts since when we speak of social instincts today, we must take into account that we live in the age of the Consciousness Soul and that these drives seek to press up into consciousness.

Now, if these things are to count for us, then we must find social impulses which seek to become reality. But in so doing we must recognize the terrible one-sidedness of our age, which should not of course be deplored, but which should be looked at calmly because it has to be overcome. Man has such a great inclination in our day to look at things one-sidedly. But a pendulum cannot swing from the central point out to one side without also swinging back to the other. Just as little as a pendulum can swing to one side only, can social impulses of men be expressed by only one side. This is because the social impulses are quite naturally opposed by anti-social impulses in the human being. Precisely because one finds social impulses or drives in human nature, one also finds the opposite. This fact must above all be considered.

The social leaders and agitators, for example, live in the illusion that they need only spread certain ideas or need only appeal to a class of man who is willing and disposed (provided ideas are there) to help forward the social impulse. It is an illusion to act in this way, for in so doing one forgets that if social forces are working, then anti-social forces are also present. What we must be able to do today is to look these things straight in the face without illusion. It is only from the viewpoint of Spiritual Science that they can be looked at straightly without illusion. One is tempted to say that people are sleeping through the most important thing of all in life when they do not begin to look at life from the viewpoint of Spiritual Science.

We must ask ourselves: What is the relation between people with regard to social and anti-social forces? We need to see that the relationship between people is fundamentally a complicated matter. When one person meets another, I would say we must look into the situation radically. Meetings of course point to differences which vary according to specific circumstances; but we must fix our eyes on the common characteristics, we must clearly see the common elements in the meeting, in the confrontation between one person and another. We must ask ourselves: What really happens then, not merely in that which presents itself to the senses, but in the total situation, when one person stands opposite another, when one person meets another? Nothing less than that a certain force works from one person to the other. The meeting of one with another leads to the working of a certain force between them. We cannot confront another person in life with indifference, not even in mere thoughts and feelings, even though we may be separated from them by distance. If we have any kind of relation to other people, or any communication with them, then a force flows between us creating a bond. It is this fact which lies at the basis of social life and which, when broadened, is really the foundation for the social structure of humanity.

One sees this phenomenon most clearly when one thinks of the direct interchange between two people. The impression which one person makes on the other has the effect of lulling the other to sleep. Thus we frequently find in social life that one person gets lulled to sleepiness by the other with whom he has interchange. As a physicist might say: a “latent tendency” is always there for one man to lull another to sleep in social relationships.

Why is this so? Well, we must see that this rests on a very important arrangement of man's total being. It rests on the fact that what we call social impulses, fundamentally speaking are only present in people of our present day consciousness during sleep. You are, in so far as you have not yet attained clairvoyance, really only penetrated by social forces when you are asleep, and only that which continues to work out of sleeping into waking conditions works into ordinary waking consciousness as a social impulse. When you know this, you do not need to be surprised when your social being seeks to lull you to sleep in your relationship with others. In the relationship between people the social impulse ought to develop. Yet it can only develop during sleep. Therefore in the relationship between people a tendency is shown for one person to dull the consciousness of the other so that a social relation may be established between them. This striking fact is evident to one who studies the realities of life. Above all things, our interchange with one another leads to dulling the consciousness of one another, in the interests of a social impulse between people. Of course you cannot go about continually asleep in life. Yet the tendency to establish social impulses consists in, and expresses itself by, an inclination to sleep. That of which I speak goes on subconsciously of course, but it nevertheless actually penetrates our life continuously. Thus there exists a permanent disposition to fall asleep precisely for the building up of the social structure of humanity.

On the other hand, something else is also working. A perpetual struggle and opposition to falling asleep in social relationships is also present. If you meet a person you are continuously standing in a conflict situation in the following way: Because you meet him, the tendency to sleep always develops in you so that you may experience your relationship to him in sleep. But, at the same time, there is aroused in you the counter-force to keep yourself awake. This always happens in the meeting between people—a tendency to fall asleep, a tendency to keep awake. In this situation a tendency to keep awake has an anti-social character, the assertion of one's individuality, of one's personality, in opposition to the social structure of society. Simply because we are human beings, our soul-life swings to and fro between the social and the antisocial. And that which lives in us as these two forces, which may be observed between people communicating, can from an occult perspective be seen to govern our life. When we meet social arrangements and structures in society, even if these arrangements seem far-fetched from the seemingly wise consciousness of the present, they are still a manifestation of this pendulum between social and anti-social forces. The national economist may reflect upon what credit, capital and interest are. Yet even these things which make for regularity in social transactions are only outward swings of the pendulum between social and anti-social forces. The person who seeks to find healing remedies for these times must intelligently and scientifically connect with these facts. For how is it that social demands arise in our time? Well, we live in the age of the Spiritual or Consciousness Soul in which man must become independent. But on what does this depend? It depends on people's ability during our Fifth Post-Atlantean Period to become self-assertive, to not allow themselves to be put to sleep. It is the anti-social forces which require development in this time, for consciousness to be present. It would not be possible for mankind in the present to accomplish its task if just these anti-social forces did not become ever more powerful; they are indeed the pillars on which personal independence rests. At present, humanity has no idea how much more powerful anti-social impulses must become, right on until the 30th century. For men to progress properly, anti-social forces must develop

In earlier periods the development of the anti-social forces was not the spiritual bread of humanity's evolution. There was therefore no need to establish a counter-force. Indeed none was set. In our day, when a person on his own account, for his individual self, must evolve antisocial forces, which are evolving because man is now subjected to this evolution against which nothing will prevail, there must also come about that with which man resists them: a social structure which will balance this anti-social evolutionary tendency. The anti-social forces must work inwardly so that human beings may reach the height of their development. Outwardly, in social life, structures must work so that people do not totally lose their outer connections in life. Hence the social demands of the present. They can in a certain sense be seen as the demand for a justified outer balance to the inward, essentially anti-social evolutionary tendency of humanity in the Fifth Post-Atlantean Epoch.

From this you can see that nothing is accomplished by seeing things in a one-sided way. As men live nowadays, certain words (I will not say ideas or feelings), certain words have certain values. The word “anti-social” arouses a degree of antipathy. It is considered as something evil. Very well; we perhaps need not trouble ourselves whether it is considered good or bad, since it is quite necessary. Be it good or bad, it is connected with the necessary tendencies of evolution in our time. It is simply sheer nonsense to say that the anti-social impulses must be resisted, for they cannot be resisted. One must grasp the essential inner development of mankind in our time, understand the evolutionary tendency. It is not a matter of finding prescriptions for resisting the anti-social forces; but of so shaping, of so arranging the social order, the structure, the organization of that which lies outside of the individual, that a counter-balance is present to that which works as anti-social force within human beings. Therefore it is vital for our time that the individual achieves independence, but that social forms provide a balance to this independence. Otherwise neither the individual nor society can develop properly.

In earlier periods there were tribes and classes. Our age strives against this. Our age is no longer able to divide people into classes but must consider them in their totality and create social structures which take this totality into account. I said yesterday in my public lecture that slavery could exist in the Greco-Latin Period; one was the master, the other the slave. Then men were divided. Today we have as a remnant just that which disturbs the working-man so much, namely that his power to work is sold; in this way something belonging to him is organized from outside. This must go; it is only possible to organize socially what does not integrally belong to the human being, such as his position or the function to which he is appointed, in short, something which is not an inner part of the individual. All this which we acknowledge with regard to the necessary development of social democracy is really so, and must be so understood.

Just as no man can claim to do arithmetic if he has never learned his multiplication tables, so too he cannot claim to discuss social reforms and the like when he has never learned those things which we have just explained: namely, that socialism and anti-socialism exist quite concretely in the way described. People in some of the most important positions in society, when they begin talking about present social demands, often appear to those who know, as individuals who wish to begin building a bridge over a rushing stream without having the most elementary knowledge of mechanics. They may well be able to put up a bridge, but it will collapse at the first opportunity. It seems with social leaders or with those who look after social institutions, that their plans will be shown to be impossible; for the things of reality demand that we work with them, and not against them. It is therefore tremendously important that those things which form the backbone of our anthroposophical thought and consciousness should one day be taken seriously.

One of the impulses which ensoul us in the sphere of our anthroposophical movement is that we, in a sense, carry into the whole of man's life that which most people apply only to youth. We sit on the “school-bench” of life long after we have become grey. This is one of the differences between us and others, who believe that at the age of 25, or sometimes 26, when they have finished lazying about with their education, that they are ready for the rest of life—at most there may still be some amusing additions to one's education.

But when we approach the very nerve of Spiritual Science, we feel that the human being really must continue to learn throughout his whole life if he wishes to tackle the tasks of life. It is vital that we should be permeated with this feeling. If we do not get rid of the belief that people can master everything with the faculties they have developed up to their 20th or 25th year, that then one only has to meet in Parliament or some other forum to decide all affairs—as long as we do not get rid of this view, we shall never be able to establish healthy conditions in the social structure of mankind.

The study of the reciprocal relation between the social and the anti-social is extremely significant for our time. Just this anti-social tendency is of the utmost importance to understand because it must make itself felt and must be developed in us. This anti-social spirit can only be held in balance by the social. But the social must be nursed, must be consciously cared for. And in our day this becomes truly more and more difficult because the anti-social forces are really in accord with our natural development.

The social element is essential; it must be cherished. We shall see that in this Fifth Post-Atlantean Period there is a tendency to take no notice of the social in merely acting naturally. Rather it must be acquired consciously in working with one's soul forces, while formerly it was felt instinctively in man. What is necessary and must be actively acquired is the interest of man in man. This is indeed the backbone of all social life.

It almost sounds paradoxical to say today that no clear conception of the so-called difficult ideas of economics can be gained if the interest of one for another does not increase, if people do not begin to compare the illusions which have sway in social life with present realities. One who really thinks about it recognizes the fact that simply by being a member of society one is in a complicated relation to others. Imagine that you have a $5 note in your pocket, and you make use of this $5 note by going shopping one morning, and you spend the full $5. What does it mean that you go out with a $5 note in your pocket? The $5 note is really an illusion—it is worth nothing in reality (even if it is metal money. At this point I do not want to discuss the theories of the Metalists and the Nominalists with regard to money; but even if it is metal money, it is still an illusion and of no real worth). Money is namely only a ‘go-between’. And only because in our day a certain social order exists, an order belonging purely to the State, therefore this $5 note which you have spent in the morning for different items is nothing else than an equivalent for so many days of labour of so many men. A number of men must have completed so many days of work, so much human labour must have flowed into the social order—must have crystallized itself into merchandise—in order for the apparent worth of the bank note to have any real value, but only at the command of the social order. The bank note only gives you the power to call into your service so much labour, or to put it another way, to command its worth in work. You can picture it in your mind: There I have a bank note, which assigns to me, according to my social position, the power over so many men. If you now see these workmen selling their labour hour by hour, as the equivalent value of that which you have in your purse as the $5 note, then you begin to get a picture of the real facts.

Our relationships have become so complicated that we no longer pay attention to these things, especially if they do not concern us closely. I have an example which easily clarifies this. In the more difficult considerations of economics, in the areas of capital and interest and credit, things are quite complicated; so that even university professors and political economists, whose position should mean possession of adequate insight, really have no knowledge. Thus you can see that it is necessary to look at things correctly in these areas. Of course we cannot immediately take in hand the reform of the national economy, which has been forced into such a helpless condition by what is nowadays taught as political economy. But we can at least ask with respect to national education and other such matters: What must be done so that social life and forms are consciously established in opposition to anti-social forces? What is really required? I said that it would be difficult in our time for people to develop sufficient interest in each other. You do not have sufficient interest if you think that you can buy yourself something with a $5 note and do not remember the fact that this brings about a social relationship with certain other human beings and their labour-power. You only have an adequate interest when in your picture you are able to substitute for each apparent transaction (such as the exchange of goods for a $5 note) the real transaction which is linked with it.

Now, I would say that the mere egoistic, soul-stirring talk of loving our fellow-men and acting upon this love at the first opportunity, that this does not constitute social life. This sort of love is, for the most part, terribly egoistic. Many a man is supported by what he has first gained through robbing his fellow-men in a truly patriarchal fashion, in order to create for himself an object for his self-love, so that he can then feel nice and warm with the thought, “You are doing this, you are doing that” One does not easily discover that a large part of the so-called love of doing good is a masked self-love. Therefore, the main consideration is not merely to think of what lies nearest to hand, thereby enhancing our self-love, but to feel it our duty to look carefully at the many-sided social structures in which we are placed. We must at first lay the foundations for such understanding. Yet few today are disposed to do so.

I would like to discuss one question from the viewpoint of general education, namely: How can we consciously establish social impulses to balance those anti-social forces which are developing naturally within us? How can we cultivate the social element, this interest of man in man, so that it springs up in us—going ever further and deeper, and leaving us no rest? How can we enkindle this interest which has disappeared so pitiably in our age, the age of the Spiritual Soul? In our age true chasms have already been created between people. Men have no idea about the manner in which they pass one another by without in the least comprehending each other. The desire to understand the other in all his or her uniqueness is very weak today. On the one hand, we have the cry for social union; and on the other, the ever-increasing spread of purely anti-social principles. The blindness of people toward each other can be seen in the many clubs and societies which people form. They do not provide any opportunity for people to get to know one another. It is possible for men to meet one another for years and not to know each other better at the end than they did at the beginning. The precise need of the future is that the social shall be brought to meet the antisocial in a systematic way. For this there are various inner soul methods. One is that we frequently attempt to look back over our present incarnation to survey what has happened to us in this life through our relations with others. If we are honest in this, most of us will say: Nowadays we generally regard the entrance of many people into our life in such a way that we see ourselves, our own personalities, as the center of the review. What have we gained from this or that person who has come into our life? This is our natural way of feeling. It is exactly this which we must try to combat. We should try in our souls to think of others, such as teachers, friends, those who have helped us and also those who have injured us (to whom we often owe more than to those who, from a certain point of view, have been of use to us). We should try to allow these pictures to pass before our souls as vividly as possible in order to see what each has done.

We shall see, if we proceed in this way, that by degrees we learn to forget ourselves, that in reality we find that almost everything which forms part of us could not be there at all unless this or that person had affected our lives, helping us on or teaching us something. When we look back on the years in the more distant past to people with whom we are no longer in contact and about whom it is easier to be objective, then we shall see how the soul-substance of our life has been created by the people and circumstances of the past. Our gaze then extends over a multitude of people whom we have known in the course of time. If we try to develop a sense of the debt we owe to this or that person—if we try to see ourselves in the mirror of those who have influenced us in the course of time, and who have been associated with us—then we shall be able to experience the opening-up of a new sense in our souls, a sense which enables us to gain a picture of the people whom we meet even in the present, with whom we stand face to face today. This is because we have practiced developing an objective picture of our indebtedness to people in the past. It is tremendously important that the impulse should awaken in us, not merely to feel sympathy or antipathy towards the people we meet, not merely to hate or love something connected with the person, but to awaken a true picture of the other in us, free from love or hate.

Perhaps you will not feel that what I am saying now is extremely important—but it is. For this ability to picture the other in oneself without love or hate, to allow the other individual to appear again within our soul, this is a faculty which is decreasing week by week in the evolution of humanity. It is something which men are, by degrees, completely losing. They pass one another by without arousing any interest in each other. Yet this ability to develop an imaginative faculty for the other is something that must enter into pedagogy and the education of children. For we can really develop this imaginative faculty in us if, instead of striving after the immediate sensations of life as is often done today, we are not afraid to look back quietly in our soul and see our relationships to other human beings. Then we shall be in a position to relate ourselves imaginatively to those whom we meet in the present. In this way we awaken the social instinct in us against the anti-social which quite unconsciously and of necessity continues to develop. This is one side of the picture.

The other is something that can be linked up with this review of our relations to others. It is when we try to become more and more objective about ourselves. Here we must also go back to our earlier years. Then we can directly, so to speak, go to the facts themselves. Suppose you are 30 or 40 years of age. You think, “How was it with me when I was ten years old? I will imagine myself entirely into the situation of that time. I will picture myself as another boy or girl of ten years old. I will try to forget that I was that; I will really take pains to objectify myself.” This objectifying of oneself, this freeing of oneself in the present from one's own past, this shelling-out of the Ego from its experiences, must be specially striven for in our present time. For the present has the tendency towards linking up the Ego more and more with its experiences.

Nowadays man wants to be instinctively that which his experiences make him. For this reason it is so very difficult to acquire the activity which Spiritual Science gives. The spirit must make a fresh effort each time. According to true occult science, nothing can be done by comfortably remaining in one's position. One forgets things and must always be cultivating them afresh. This is just as it should be because fresh efforts need to continually be made. He who has already made some progress in the realm of Spiritual Science attempts the most elementary things every day; others are ashamed to pay attention to the basics. For Spiritual Science, nothing should depend on remembering, but on man's immediate experience in the present. It is therefore a question of training ourselves in this faculty—through making ourselves objective—that we picture this boy or girl as if he or she were a stranger at an earlier time in our lives; of bestirring ourselves more and more, of getting free of events, and of being less haunted at 30 by the impulses of a 10 year old. Detachment from the past does not mean denial of the past. We gain it in another way again, and that is what is so important. On the one hand, we cultivate the social instinct and impulses in us by looking back upon those who have been connected with us in the past and regarding our souls as the products of these persons. In this way we acquire the imagination for meeting people in the present. On the other hand, through objectifying ourselves we gain possibilities of developing imagination directly. This objectifying of our earlier years is fruitful insofar as it does not work in us unconsciously. Think for a moment: If the 10 year old child works on unconsciously in you, then you are the 30 or 40 year old augmented by the 10 year old. It is just the same with the 11, the 12 year old child and so on. Egoism has tremendous power, but its power is lessened when you separate the earlier years from yourself and when you make them objective. This is the important point on which we must fix our attention.

The following pre-condition for social activity must be made clear to those people who raise social claims in unreasonable and illusory fashion: Understanding about how man can develop himself as a socially creative being must first be present in this period, when anti-social forces are growing ever stronger as part of human evolution.

What will then have been achieved? You will discover the whole meaning of what I have now explained if you consider the following: In 1848 there appeared a social document which continues to work into the present day in radical socialism, and in Bolshevism. It was the Communist Manifesto of Karl Marx, which contains ideas which rule the thoughts and feelings of many working men. Karl Marx was able to dominate the labour world for the simple reason that he wrote and said what the working man thinks and understands, as a working man. This Communist Manifesto the contents of which I do not need to explain to you, appeared in 1848. It was the first document, the first seed in what has now borne fruit, after the recent destruction of opposing movements. This document contains one slogan, one sentence which you will often find quoted today by most socialist writers: “Workers of the world, unite!” It is a sentence which has run through many socialist groups. What does it express? It expresses the most unnatural thing that could possibly be thought today. It expresses an impulse for socializing, for uniting a certain mass of people. On what is this uniting, this union, to be built? Upon its opposite, upon the hatred of all those who are not members of the working class. This associating, this banding together of people is to be brought about through splitting up and separating mankind into classes. You must ponder this, you must think about the reality of this principle which is a genuine illusion, if I can use this expression, and which has been adopted in Russia, now in Germany and the Austrian countries, and which will eat its way further and further into the world. It is so unnatural precisely because, on the one hand, it shows the necessity of socializing, but on the other it builds this socialization out of the anti-social instinct of class hatred, and class opposition.

However, these things need to be considered from a higher perspective, otherwise we shall not get very far; above all, we shall not be able to participate in the healthy development of mankind in the present. Nowadays Spiritual Science is the only means of seeing things truly in their totality; it is the only means for understanding our time. Just as one is adverse to entering into the spirit and soul foundations of man's physical constitution, so one also avoids, out of fear and lack of courage, studying those things in social life which can only be understood out of the Spirit. People are afraid, cover their eyes and put their heads in the sand like ostriches when they are confronted by real and important things. Of what does human interchange in fact consist? As we have seen, it consists of one person trying to put the other to sleep, while the other tries to resist and stay awake. This is the archetypal phenomenon of social science in Goethe's sense. This archetypal phenomenon points to something which mere material thinking cannot grasp; it points to that which can only be understood when one knows that in human life one is not only asleep during sleep—when we slumber along for hours, oblivious to the world—but the same applies to daily waking life, where the same forces which lead to sleep and wakefulness also play into the social and anti-social forces of man. All thinking about social forms can bear no fruit if we do not make the effort to take these things into account.

With this in mind, we must not be blind to the events taking place in the world, but must carefully watch what is coming to pass. What, for example, does the socialist of today think? He thinks that he can invent socialist slogans and call to men from all countries—“Workers of the world, unite!” and by so doing, establish a sort of international Paradise.

This indeed is one of the greatest and most fatal illusions. People are not abstract, but concrete. Fundamentally, the human being is individual. I have tried to make this clear in my Philosophy of Freedom, in contrast to the relativism of Neo-Kantianism and socialism. Men are also different according to their groupings over the world. We will discuss one of these differences so that we may see that it is not possible to simply say:—“You begin in the West, and carry out a certain social system, then you go to the East and then home again, as if taking a world tour.” But the attitude of taking a world journey lives in those who wish to spread socialism over the whole earth. They look upon the earth as a globe on which they, by starting in the West, can eventually arrive in the East. But people on the earth are different—and exactly in this difference dwells an impulse which is the motive force of progress.

You can see how, in this way, provision is made for the Consciousness Soul through birth and heredity. This actually comes to expression in the English-speaking people of today. They are organized for the Consciousness Soul through their blood, their birthright, and their inherited faculties. Because the English-speaking peoples have been especially prepared for the cultivation of the Consciousness Soul they are, in a way, representatives of the fifth Post-Atlantean period. People are thus differentiated according to where they live and how they are constituted.

The Eastern peoples must effect and represent the true development of humanity in another way. Beginning with the Russian people, and passing on to the people of the Asiatic countries—one finds an opposition, a revolt against the instinctive elements natural to the evolution of the Consciousness Soul. The people of the East wish to save the soul treasure of intellectuality of the present age for the future. They do not want it to be mixed with experience, but wish to liberate and preserve it for the next period. During this period, a true union can take place between the human being and the evolved Spirit Self. Thus, if the characteristic force of our present period is in the West, and can indeed be best cultivated as a quality among the English-speaking peoples, the people of the east, out of their national inheritance, seek to prevent the coming-to-pass in their souls of that which is most characteristic of the present period—so that it may develop in them as a germ for the following period, which begins with the 30th century. From this we can see the fact that certain laws prevail in human life, and in human evolution. In the realm of nature people are not surprised that they cannot burn ice, that a regular law underlies this phenomenon. But with the social structures of humanity, people fancy that the same social form, based on the same social principles, can, for example, be made to work in Russia, as in England, Scotland, or America. This is impossible, for the whole world is organized by underlying principles so that one cannot simply create identical forms at will all over the globe. This is a point which we must not forget.

In the Central European countries there is a middle condition of affairs. There, it is as if one were in a balanced condition, between the extremes of the East and the West. Looked at in this way, we see the Earth population divided into three parts. You cannot say: “Workers of the world, unite!” For the workers are of three sorts, are three varieties of people. Let us look at the people of the West again. We find a special disposition, a special mission for all who speak English by nature (single cases may be different)—a disposition for the cultivation of the Consciousness Soul. This disposition expresses itself in not detaching from the soul its characteristic quality of intelligence, but connecting this intelligence naturally, instinctively, with events in the world. To naturally, even instinctively, place oneself in the life of the world as a consciousness soul individual is the task of the English-speaking people. The expanse and greatness of the British Empire rests on this quality. Indeed herein lies the original phenomenon behind the expansion of the British Empire—that which is hidden in the impulses of its people exactly coincided with the inner impulses of the age. In my lectures on the European folk souls, you will find what is essential in this matter. Much is contained in this series of lectures which were given long before the war, but which provide material for judging this war-catastrophe objectively.¹

Now, the very capacities connected with the evolution of the Consciousness Soul give the English-speaking peoples a special genius for political life. One can study how the political art of dividing society and creating social structure has spread from England to those countries where things have remained backward, where the remnants of the fourth Post-Atlantean period have remained. This influence has spread even to the division of Hungarian society, to this Turanian member of the European peoples. It is only from the English heritage that a foundation for the political thinking of the fifth Post-Atlantean period can come. The English are specially suited to the realm of politics. It is of no use to pronounce a judgment on these things, the necessities of the case alone do so. One may feel sympathy or the opposite—that is a private affair. Objective necessity determines the affairs of the world. It is important that these objective necessities shall be clearly placed before us at this time.

Goethe, in his Legend of the Green Snake and the Beautiful Lily, has treated the forces of the human soul as three members, or forces; Power, Appearance, and Knowledge or Wisdom—or, as the Bronze King, the Silver King and the Golden King. Many remarkable things are spoken of in this legend, regarding the governing relationships which are being prepared for the present and which will live into the future. We can point out that what Goethe symbolizes by the Bronze king, the force of Power, is that which spreads over the world through the English-speaking peoples. This is necessary because the culture of the Consciousness Soul coincides with the special qualities of the British and American peoples.

In the Central European countries, which are now in such a state of chaos, there is an unmistakable equilibrium between the Leaning of the intellect toward the Consciousness Soul, and the desire to be free from it; there, sometimes one prevails, sometimes the other. None of the Central European nations is really suited for political life. When they desire to be political, they are disposed to lose contact with reality. Whereas the political thinking of the Anglo-American nations is firmly anchored in the soul, in the Central European countries, it is not, for the second soul force dominates—Semblance and Appearance. However, the people of the Central European countries manifest an intellectuality of special brilliance. Compare anything that the English-speaking people have to say about the nature of thinking—and you will find the thoughts strongly linked to solid earth-realities. But if you take the brilliant feats of the German mind—you will find that they are more an aesthetic shaping of thoughts, even if the aesthetic shaping has a logical form. It is especially noticeable how one thought leads to another so that thoughts of value appear in dialectical form, shaped by an aesthetic will. If one wishes to apply this to solid earth-realities—if one wishes by this means to become a politician—then one easily becomes untrue; one easily falls into a so-called dreamy idealism which seeks to establish united kingdoms, with decade-long calls for unity—but in the end sets up a mighty State by force. Never before has there been such a contrast in political life as the one between the dream of unity in 1848 and that which was really established in 1871.² There you see the swing of the pendulum, the shift from that which really strives for aesthetic form, which can become untrue, an illusion, a dreamy picture when one wishes to apply it to politics. Here, there is simply no disposition for politics. When the Central European people become politicians they either dream or they lie. I should add that these things must not be discussed with sympathy or antipathy in order to accuse or to acquit. Rather, they must be said, because on the one hand they correspond with a need, and on the other with a tragedy. These are things that we must heed.

And if we then look to the East, things are quite different again. We have seen that the German, if he wants to be political, falls into a dreamy idealism or, at its worst, into untruth. The Russian on the other hand becomes ill or actually suffers a death if he desires to be political. This may seem strange, yet a Russian person has a constitution which creates a disposition towards disease, towards death, with intensive political involvement. The Russian Folk Soul has absolutely no affinity with that quality in the English and American Folk Soul which creates a political capacity. But because of this, the East has the task of carrying the intellect separated from its natural connection with the world of sense experience into the future age of the Spirit-Self.

One must therefore know how different abilities are spread among the people of the earth. This becomes visible in many areas. You have, for example, heard about the super-sensible experience called “The Meeting with the Guardian of the Threshold”. There are marked differences in this meeting with the Guardian. Where this meeting, this initiation, is effected entirely independent of nationality, then it is objective and complete. But when this initiation occurs through special groups or societies connected with a particular people or nation, then it is one-sided. The English-speaking peoples are those who, when not guided by higher spiritual leaders but by their own Folk Soul, are especially suited for bringing to the Threshold those spiritual beings who surround and accompany us in this world of Ahrimanic spirits, and whom we take with us when we approach the super-sensible world, if they have developed a certain liking for us. They then lead us primarily to an experience of the power of sickness and death. You will therefore hear it said by the greater number of Anglo-Americans initiated into the super-sensible Mysteries, that the first more important event in their cognition of the super-sensible world is the encounter with those powers expressing sickness and death. They learn to know this as an external, outward experience.

If you turn to the Central European people what will you find, when those who are being initiated are not taken out of their nation and raised to universal humanity, but when the Folk Spirit co-operates with them? Then the first important experience which comes to our notice is a conflict between those spiritual beings who belong to higher worlds, to the other side of the Threshold, and certain other beings who are here in the physical world, on this side of the Threshold but who are invisible to ordinary consciousness. The Central Europeans will first become aware of this conflict. The experience of this conflict makes itself felt to the genuine seeker after truth in the Central European countries as a being penetrated with the powers of doubt. One becomes acquainted with all the powers of “many-sidedness”. In Western countries, there is a stronger inclination to be satisfied with exact truth; whereas in the Central European countries there is a tendency to immediately see the other side of the question. There, in the searching for truth, one trembles in the balance. Everything has two sides. One is regarded as a Philistine in Central Europe if one ventures a one-sided opinion. But this causes tragic suffering when nearing the Threshold. We must pay attention to this struggle which takes place at the Threshold, between spirits which belong only to the spirit world, and those belonging to the world of sense—this struggle which conditions all that calls forth doubt in man, this vacillation with regard to the truth. It is this experience of doubt which creates the European need to be trained in the truth—in philosophy—so as not to fall prey so easily to the generally recognized impulses of truth in society.

When you turn to the Eastern countries—and the Folk Soul acts as sponsor at the initiation—then one primarily experiences the spirits that work upon human egotism. One sees all that gives rise to human selfishness. The Westerner who approaches the Threshold does not see this. Instead, he sees the spirits that permeate the world and humanity with sickness and death in the broadest sense, as injurious, destructive and degrading for humanity. The Neophyte of the East, however, sees all that comes forward to tempt man as selfishness. Therefore, the ideal which proceeds from Western initiation is making men healthy and keeping them healthy, and giving mankind the possibility of healthy development. In the East, on the other hand, there springs up, as instinctive knowledge in connection to a religious orientation toward initiation, a feeling of one's own insignificance when faced with the sublime powers of the spiritual world. The man of the East, when meeting the spiritual world, is shown how selfishness may be cured, and egotism destroyed because of its dangers. This is even expressed in the external character of people from the East. Much of the Eastern character which is inexplicable to people from the West arises precisely from what is expressed at the Threshold of the spiritual world.

So we can see the differences in human qualities when we look at the inner development, the inner shaping of the psycho-spiritual development of humanity. It is important to keep this clearly in mind. In certain occult circles of the English-speaking people who were under the guardianship of the Folk Spirits, prophetic sayings could be found during the second half of the 19th century which referred to the things we have been discussing, things which are happening today. Think of what could have happened if the people of Europe, with the exception of those speaking English, had not stopped up their ears and blindfolded their eyes, so that their attention was directed from the truth of these things. I will tell you of a formula which was frequently repeated during the second half of the 19th century. The following was said:—“The State must be abolished in Russia, so that the Russian people may develop, for in Russia social experiments must be carried out, which could never be done in Western countries”. This might seem unsympathetic to non-English ears, but it contains a high degree of wisdom and insight. And he who can connect himself with these things so that he can believe in their efficacy as impulses in whose realization he can take part, this person is truly of the present age.³ Those who do not see the reality of these forces set themselves against the time.

These matters must be clearly understood. It was, of course, the inevitable lot of Central and Eastern Europe to block their ears and blindfold their eyes to occult facts; to give no heed to them, to work on lines of mysticism, abstract teaching, and abstract intellectualism. But we are now in a time when this must cease. Pessimism and despair must not be created by such contemplations as these. Rather force, courage, and the will to help is needed. In this sense we should always remember that we do not work against, but rather with the issues of our time—out of the spiritual scientific impulse of the Anthroposophical Movement. Let us see to it that we do not sleep away our opportunities. Spiritual Science can lead us to the conscious cultivation of social faculties. It can, for example, show us the forces at work in the human being when he is free from the body, what he is experiencing between going to sleep and awaking. But more importantly it can give us a direction in conscious waking life for developing social capacities. We of course cultivate the powers most necessary for our age when we are consciously thinking about those things which can only forcefully penetrate into our soul during waking hours. We could not develop, we would be powerless, if we only had to evolve during sleep. It is for our waking life that the following is therefore important.

Two powers are working in the present. One is the power which since the Mystery of Golgotha has worked in different metamorphoses through the ensuing periods of earth evolution as the Christ Impulse. We have often said that just in our age a reappearance of the Etheric Christ will take place. This reappearance of the Christ is indeed not far off. That He is coming again is no cause for pessimism, nor should it give rise to a nebulous longing and a desire for soul-warming, self-seeking, theosophical theories. The Christ Impulse has various forms, but in His present form He wishes to help humanity realize that spiritual wisdom now being revealed by the spiritual world. This wisdom wants to be realized and the Christ Impulse will be a help in this realization. It is on this realization that all depends. At this critical moment humanity is faced with a momentous decision. On the one side stands the Christ Being, calling us of our own free will to do what we have been speaking about today, to consciously and freely receive the social impulses which can heal and help humanity. Freely, to receive them. Therefore, we do not unite ourselves on those levels where hatred forms a foundation for love as in the cry, “Workers of the world, unite!” But we unite by striving to realize the Christ Impulse, by doing those things which are the will of Christ for this age.

Opposed to this will stands the adversary who is called in the Bible “the unrighteous Prince of this World”. He makes his presence known in various ways. One of these ways is to take those forces which allow us as free beings to serve that which we have been talking about today, to take this force of free will and to place it at the service of the physical. This adversary, the Prince of this world, has various instruments; for example, hunger and social chaos. By this means, through external compulsion, and physical measures, the force of free will is subverted to the service of apparent necessity. See how humanity today shows that it will not of its own free will turn to a truly social life, and to a recognition of true progress for mankind. It wishes to be compelled. And yet, this compulsion has not even led people to make the basic distinction between the Spirit of the super-sensible world, the Christ Spirit and the adversary, the unrighteous Prince of this world. Look at this situation and see if this does not explain why in so many places today men oppose and struggle against the acceptance of any true spiritual teaching, against true spiritual deeds, and against Spiritual Science. They are possessed by the unrighteous Prince of this world.

Now think for a moment; think how you of your own free will turn to spiritual life; think humbly of yourselves, but also earnestly and strongly as the missionaries of the Christ-Spirit today, who have to combat the unrighteous Prince of this world, who lays hold of all those who unconsciously allow themselves to use forces out of the future to realize their own aims. If you think of yourselves in this light there is no room for pessimism—indeed it leaves you no time for a pessimistic view of the world. It will of course not shut your eyes and ears to that which has happened, sometimes in a terrible manner—and which is tragic to behold in its true form. But you will preeminently keep the following before your souls—“I am, in any case, called to look at everything without illusion; I must be neither pessimistic nor optimistic, so that forces may awaken in my soul which give me the power to aid the free development of the human being, to contribute to human progress in the place and situation where I am”. Even if the faults and tragedies of the age are very visible to Spiritual Science this should not be an incitement to pessimism or optimism, but rather a call to an inner awakening so that independent work and the cultivation of right thinking will result. For above all things, adequate insight is necessary. If only a sufficient number of people today were motivated to say, “We absolutely must have a better understanding of things”; then everything else would follow. It is just in regard to social questions that there is a need to consciously strive for insight and understanding. The development of the will activity is planned for, it is coming. If we in daily life would only wish to educate ourselves about social issues, and develop new social ideas, then (according to an occult law), each of us would be able to take another human being along. Each one of us can therefore work for two if we have the will. We could achieve much if we had an earnest desire to acquire insight at once. The rest would follow. It is not so bad that not many people can do much about the situation of society today, but it is incredibly sad if people cannot at least make up their minds to become acquainted with the social laws of Spiritual Science. The rest would follow if serious study would take place.

This is what I have desired to communicate to you today regarding the importance of knowing and recognizing certain things about the social situation of the present, and how such a recognition can lead to a life impulse for the future. I hope we will again have the opportunity of speaking together about the more intimate aspects of Spiritual Science.

• 1. Rudolf Steiner The Mission of Folk-Souls. Rudolf Steiner Press, London, 1970.
• 2. The reference is to the distinction between the dreams of the German revolution of 1848 and the creation of the German Empire of 1871 by the Prussian State.
• 3. Here and in other references to Russia in this lecture, Rudolf Steiner appears to be referring to the political attitudes and behaviour of Germany and Austria toward Russia during the time of the Russian revolution when the actions of the central powers certainly strengthened the hands of the Bolsheviks against more moderate social democratic forces.

In the course of our studies I have spoken of the events in the early development of Western civilization. My aim was to ascertain from these enquiries into the past what is of importance for the present, and with this object in view I propose to pursue the matter in further detail. Our present epoch, as we can see from a cursory glance, is an epoch when only thoughts derived from the Mystery teachings concerning human evolution can exercise effective influence. Now in order to grasp the full implication of this claim we must not only have a clear understanding of many things, but we must also look closely into the needs and shortcomings of contemporary thinking, feeling and willing. We shall then begin to feel that our present epoch has need of new impulses, new thoughts and ideas, and especially of those impulses and thoughts which spring from the depths of the spiritual life and which must become the subject of spiritual-scientific study.

At the present time there is much that fills us with sadness. We must not allow ourselves to be depressed by this mood of sadness, rather should it be something that can prepare us and teach us to work and strive in our present circumstances. I recently came across a publication which I felt would give me the greatest pleasure. The author is one of the few who are receptive to the ideas of Spiritual Science and the more is the pity that he was unable to introduce into his writings the fruits of anthroposophical endeavour. The book to which I am referring is The State as Organism, by Rudolf Kjellén (note 1), the Swedish political economist. After reading the book, I must confess that I was left with a feeling of disappointment because I realized that here was a person who, as I said, was receptive to the ideas of Spiritual Science, but whose thoughts were still far removed from the thoughts we stand in need of today, thoughts which must be clearly formulated and become concrete reality, especially today, so that they may enter into the evolution of our time. In his book Kjellén undertook to study the State and its organization, but at no time does one feel that he possessed the ideas or the intellectual grasp which could offer the slightest chance of solving his problem. It is a melancholy experience to be disillusioned time and again—but let us not be discouraged, let us rather brace ourselves to meet the challenge of our time.

Before I say a few words on these matters I should like to call your attention once again to those ancient Mysteries which, as you can well imagine from the statements I recently made about the iconoclasm of the (Christian) Church, are known to history today only in a mangled version. It is all the more necessary therefore for our present age that Spiritual Science should bring an understanding of these Mysteries. I mentioned in my last lecture the unprecedented fury with which Christianity in the first centuries destroyed the ancient works of art and how much that was of priceless value was swept away. One cannot take an impartial view of Christianity unless one is prepared to see this destructive side with complete objectivity. And bear in mind at the same time that the various books which deal with this subject present a particular point of view. Everyone today who has received a minimum of education has a picture of the spiritual development of Antiquity, of the spiritual evolution that preceded Christianity. But how different this picture would be if Archbishop Theophilus (note 2) of Alexandria had not burnt in the year 391 seven hundred thousand scrolls which contained vitally important records of Roman, Egyptian, Indian and Greek literature and their cultural life. Just imagine how different would be the picture of Antiquity if these seven hundred thousand scrolls had not been burnt. And from this you will realize how much reliance can be placed on the history of the past which has documentary support—or rather how little reliance!

Let us now follow up the train of thought which I touched on in my lecture yesterday. I pointed out that the forms of Christian worship were in many respects borrowed from the symbols and ceremonies of the ancient pagan Mystery cults, that the forms of these Mystery cults and symbols had been totally eradicated by Christianity in order to conceal their origin. Christianity had made a clean sweep of the pagan forms of worship so that people had no means of knowing what had existed prior to their time and would simply have to accept what the Church offered. Such is the fate of human evolution. We must be prepared to recognize without giving way to pessimism that the course of human evolution is not one of uninterrupted progress.

I also showed in the course of my lecture yesterday that the rites and rituals of the Roman Church owed much to the Eleusinian Mysteries which had been interrupted in their development because Julian had been unable to carry out his intentions; his plan had failed to materialize. But the rites and sacraments of later years owed still more to the Mithras Mysteries. But the spirit of the Mithras Mysteries, that which justified their existence, the source from which they derived their spiritual content, can no longer be investigated. The Church has been careful to remove all traces of it and to close the door to enquiry. Knowledge of this can only be recovered if we strive to come to an understanding of these things through Spiritual Science. Today I propose to touch upon only one aspect of the Mithras Mysteries (note 3). I could of course speak at greater length about the Mithras Mysteries if I had more time at my disposal, but in order to understand them we must first gradually become conversant with their details.

In order to grasp the true spirit of the Mithras Mysteries whose influence spread far into the West of Europe during the first post-Christian centuries, we must be aware that they were based upon a central core of belief (which was right for the world of Antiquity and perfectly justified up to the time of the Mystery of Golgotha), that the community or the individual communities, for example, the folk-communities or other groups within the folk-communities consisted not only of the individual units or members, but that, if they were to have any reality, communities must be imbued with a community spirit which has a super-sensible origin. A community was determined not only by the counting of heads, but for the people of Antiquity it represented the external form, the incarnation, if I may use the word in this connection, of a genuinely existing communal spirit. The aim of those who were received into these Mysteries was to participate in this spirit, to share the thoughts of this group-soul; not to insulate themselves from the community by obstinately pursuing their own egoistic thoughts, feelings and volitional impulses, but to live in such a way that they were receptive to the thoughts of the group-soul. In the Mithras Mysteries in particular the priests maintained that this union with the group-soul cannot be achieved if one looks upon a larger community simply as an external manifestation, for thereby that which lies in the community spirit is in the main obscured. The dead, they claimed, are part of our immediate environment and the more we can commune with those who have long been dead the better we shall order our present life. Therefore the longer these souls had been discarnate, the more beneficial they found it to commune with these souls. And in order to be able to commune with the spirit of the ancestor of a tribe, folk-community or family they found it best to make contact with the ancestral soul. It was assumed that this soul develops further after passing through the gates of death and therefore has a deeper insight into the future destiny of the Earth than those who are living on this Earth in their present physical bodies. Thus the whole purpose of these Mysteries was to establish those dramatic representations which would put the neophyte into touch with the souls of those who had long passed through the gates of death.

Those who were admitted to these Mysteries had to undergo a first stage of initiation which was usually characterized by a term borrowed from the bird-species; they were called “Ravens”. A “Raven” was a first-degree initiate. Through the particular Mystery rites, through the potent use of symbols and especially through dramatic performances he became aware not only of the sensible world around him or of what one learns through contact with one's fellow-men, but also of the thoughts of the dead. He acquired a certain capacity which enabled him to recall memories of the dead and the ability to develop it further. The “Raven” was under the solemn obligation to be conscious in the moment, to be alert and responsive to the world around, to be aware of the needs of his fellow-men and to familiarize himself with the phenomena of nature. He who spends his life in day-dreaming, who has no feeling for the indwelling spirit of man and nature was considered to be unsuitable material for reception into the Mysteries. For only the ability to see life around him clearly and in its true perspective fitted him for the task which he had to fulfil in the Mysteries. His task was to participate as far as possible in the changing circumstances of the world in order to widen the range of his experience, to share in the joys and sorrows of contemporary events. He who was unresponsive or indifferent to contemporary events was an unsuitable candidate for initiation. For the first task of the aspirant was to “reproduce”, to re-enact in the Mysteries the experiences gained through participation in the life of the world. In this way these experiences served as a channel of communication with the dead with whom the Initiates sought to make contact. Now you might ask: Would not a high Initiate have been more suitable for this purpose? By no means, for the first-degree Initiates were eminently suited to act as intermediaries because they still possessed all the feelings, shared all the sympathies and antipathies which fitted them for life in the external world, whilst the higher Initiates had more or less purged themselves of those emotions. Therefore these first-degree Initiates were specially suited to experience contemporary life in terms of the ordinary man and to incorporate it into the Mysteries. It was therefore the special task of the “Ravens” to mediate between the external world and those long dead. This tradition has survived in legend. As I have often stated legends as a rule have deep implications. The Kyffhäuser legend tells how Friedrich Barbarossa who had long been dead is instructed by Ravens, or how Charles the Great in the “Salzburg Untersberg” is surrounded by Ravens that brought him news of the outside world. These are echoes of the ancient pagan Mysteries and especially of the Mithras Mysteries.

When the aspirant was ready for the second degree of initiation he became an adept or “occultist” as we should say today. He was then able not only to incorporate into the Mysteries his experience of the sensible world, but also to receive clairvoyantly the communications from the dead, the impulses which the super-sensible world (this world of concrete reality which the dead inhabit) had to impart to the external world. And only when he was fully integrated into the spiritual life which originates in the super-sensible and is related to the external, sensible world was he considered to be adequately prepared for the third degree, and he was now given the opportunity to give practical expression to the impulses he had received in the Mysteries. He was now singled out to become a “warrior”, one who mediates to the sensible world that which must be revealed from the super-sensible world.

But was it not a gross injustice, you may ask, to withhold vital information from the people and to initiate only a select few? You will only understand the reason for this if you accept what I stated at the outset, namely, that the people were dependent upon a group-soul and were content for these select few to act on behalf of the whole community. They did not look upon themselves as separate individuals but as members of a group. It was only possible therefore to pursue this policy of selection at a time when the existence of a group-soul, when the selfless identification with the group was a living reality.

And when, as a “warrior” the initiate had championed for a time the cause of the super-sensible, he was considered fitted to establish smaller groups within the framework of the larger group, smaller communities within larger groups as the need arose. If, in those ancient times, anyone had taken into his head to found an association on his own initiative, he would have been ignored. Nothing would have come of it. In order to establish a union or association the initiate must become a “lion”, as it was termed in the Mithras Mysteries, for that was the fourth degree of initiation. He must first have reinforced his spiritual life through association with those impulses which existed not only amongst the living, but which united the living with the dead. From the fourth degree the initiate rose to a higher degree of initiation which permitted him through certain measures to take over the leadership of an already existing group, a folk-community in which the dead also participated. The eighth, ninth and tenth centuries before the Mystery of Golgotha are totally different from those of today. It would never have occurred to anyone to claim the right to choose arbitrarily the leader of their community; such a leader had to be an initiate of the fifth degree. Then, at the next higher degree, the initiate attained to those insights which the Sun Mystery (of which he had recently received intimations) implanted in the human soul. Finally he attained the seventh degree of initiation. I do not propose to enter into the details of these later degrees of initiation, for I simply wished to characterize the progressive development of the initiate who owed to his contact with the spiritual world his capacity to take an active part in community life.

Now you know that the group-soul nature has gradually declined in accordance with the necessary law of human evolution. It was at the time of the Mystery of Golgotha that man first developed ego consciousness. This had been prepared for centuries, but the crisis, the critical moment in this development had been reached at the time of the Mystery of Golgotha. One could no longer assume that the individual had the power to carry the whole community with him, to transfer his feelings and impulses to the entire community in a spirit of altruism.

It would be foolish to imagine that the course of history could have been other than it has been. But sometimes a thought such as the following may prove fruitful: what would have happened if, at the time when the message of Christianity first made its impact on human evolution, the pagan traditions had not been eradicated root and branch, but if historically a certain knowledge (which would be transparent even to those who relied on documents) had been transmitted to posterity? But Christianity was opposed to such a possibility. We will discuss later the reason for this attitude; today I wish simply to register the fact that Christianity was opposed to the transmission of this knowledge. Thus Christianity was confronted by a totally different kind of humanity which was not so much attached to the group-souls as that of former times, a humanity in which the approach to the individual had to be totally different from that of ancient times when the individual was virtually ignored and when men looked to the group-soul for guidance and acted out of the group-soul. Through the fact that Christianity suppressed all documentary evidence of the early centuries the people were kept in ignorance; Christianity in fact consciously fostered ignorance of the epoch when it had first developed. This Christianity borrowed those aspects of the pagan teaching which served its purpose and incorporated them in its traditions and dogmas and especially in its cults or religious ceremonies and then effaced all traces of the origin of these cults. The ancient cults have a deep symbolic meaning, but Christianity gave them a different interpretation. The performance of cult acts or ceremonies was still a familiar sight, but the source of the primeval wisdom from which they derived was concealed from the people.

Take for example the bishop's mitre of the eighth century. This mitre was embroidered with swastikas which were arranged in different patterns. The swastika which was originally the Crux Gammata dates back to the earliest Mysteries, to the ancient times when man was able to observe the activity of the “lotus flowers” in the human etheric and astral organism, how that which was active in the lotus flower was one of the chief manifestations of the etheric and astral forces. The bishop wore the swastika as a symbol of his authority, but its significance was lost and it had become a dead symbol. All traces of its origin had been eradicated. What history tells us of the origin of such symbols is only dry bones. Only through Spiritual Science can we rediscover the living spiritual element in these things.

Now I said earlier that people were consciously kept in ignorance, but the time has now come to dispel this ignorance. And over the years I think that I have said enough and in a variety of ways to show that it is essential at the present time to be alive and alert to these questions. For our epoch is an epoch in which the necessary period of darkness has run its course and when the light of spiritual life must dawn again. It is devoutly to be wished that as many as possible should feel in their hearts that this spiritual light is a necessity for our time and that the failures and endless sufferings of our time are connected with all these questions. We shall realize that superficial judgements are inadequate when we come to speak of the causes of our present situation. So long as we speak only from a superficial standpoint we shall be unable to develop thoughts or impulses which are sufficiently potent to dispel the ignorance which is the source of our attendant ills. It is indeed remarkable how mankind today—but this need not depress us, rather should it encourage us to observe and understand our present condition—is unwilling to face up to the situation because, for the most part, man is as yet unable to perceive what is really necessary for our evolution. It is heartbreaking to see what Nietzsche felt about the prevailing darkness and confusion of our age, a man who suffered deeply from, and was driven to the point of madness by the chaos and confusion of the second half of the nineteenth century. We shall not come to terms with a personality such as Friedrich Nietzsche if we look upon him as someone whom one blindly follows, as so many have done. For he answered these blind followers in the original prelude to the “Gay Science”.

I am sufficient unto myself
I owe allegiance to none,
And I laugh at every master
Who cannot laugh at himself.

That is also the underlying mood of the whole of “Thus spake Zarathustra”. But this did not prevent Nietzsche from being surrounded by many who were merely hangers-on. They, in any case, have nothing positive to contribute to our present situation. But the other extremists—and between these two groups can be found every shade of opinion—are equally of no help, for they say that although Nietzsche had many creative ideas, he ultimately lost his reason and so can be safely ignored. Friedrich Nietzsche is a strange phenomenon; one need not be his willing slave, yet the fact remains that even in his period of mental sickness he was acutely sensitive to the darkness and chaos of the age.

Indeed the account of the distress which Nietzsche suffered in his time provides us with a good yardstick with which to measure the difficulties of our own time. I propose to read two passages from Nietzsche's posthumous writings: “The Will to Power; the Transvaluation of all Values” (note 4) which was written at a time when his mind was unhinged, passages which could have been written today with a wholly different intent than Nietzsche's and could have been written to expose the deeper underlying cause of our present situation. Nietzsche wrote:

“What I am about to relate is the history of the next two centuries. I shall describe what is foreshadowed and from which there is no escape—the triumph of nihilism. This history can be written now, for necessity is already at work here. This future is already presaged by a hundred different omens; this destiny announces its presence everywhere; for the music of tomorrow all ears are pricked. The whole of European culture is slowly moving towards catastrophe in an agony of suspense which increases from decade to decade—restless, violent, precipitate like a river in spate hastening to its ocean bed, and which refuses to reflect and even dreads reflection.”

Judge then of your own reactions in the light of these words from the pen of a man of rare sensitivity at the end of the eighties of the nineteenth century and compare these words with another passage which I will now read to you and which vividly portrays the deep distress he felt and which everyone can experience himself.

“My friends, we had a hard time in our youth; we even suffered from youth as if it were a serious disease. This is owing to the age in which we are born—an age of great internal decay and disintegration which, with all its weakness and even with the best of its strength is opposed to the spirit of youth. Disintegration, that is to say a sense of insecurity, is peculiar to our age; nothing stands on solid ground or on sound faith or belief. People live for the morrow, because the day after tomorrow is uncertain. Our path is slippery and dangerous and the ice that still bears us has become precariously thin: we all feel the mild and ominous breath of the thaw-wind. Within a short space of time the path we are treading will never be able to know the footsteps of man again.”

It is clear that these sentiments were born of a profound insight into the realities of the time. He who would understand the age in which we live and especially the task that faces the individual, he who can look beyond the moment and the day will himself feel what is expressed in those passages and will perhaps say: Nietzsche's mental derangement prevented him from adopting a critical attitude to the ideas which arose in him. None the less these ideas stemmed from an acute sensitivity to the immediate realities of the present age. Perhaps we shall one day draw a comparison between Nietzsche's response to his age and the customary pronouncements of “experts” which do not even touch the fringe of the causes which lie at the root of our present difficult times. We shall then change our attitude and see the necessity for Spiritual Science today. People are unwilling to listen to the teachings of Spiritual Science; but in saying this I have no wish to imply reproach. Far be it from me to attach blame to anyone. The people to whom I am referring are for the most part those for whom I feel great respect and who, in my opinion, would be the first to take to Spiritual Science. I simply wish to point out how difficult it is for the individual to be receptive to Spiritual Science if he is impervious to spiritual appeal, if he succumbs entirely to the Zeitgeist, to the superficial trends of the time. One must be fully aware of this.

At this juncture I can now revert to Kjellen's book, The State as Organism. It is a curious book because the author strives with every fibre of his being to clarify the question: What is the State in reality?—and because he does not believe in the capacity of man's ideas and concepts to understand this question. It is true that the book contains many fine things which have been praised by contemporary critics, but the author has not the slightest idea of the deeper layers of understanding and knowledge which are necessary in order to rescue mankind from its present predicament. I have only time to refer to the central theme of his book. Kjellen raises the question: What is the relation of the individual to the State? And in attempting to answer this question he immediately came up against a difficulty. He wished to depict the State as a reality, as an integrated whole, in other words, as an organism primarily. Many have already described the State as an organism and are then always faced with the question: an organism consists of cells, what then are the cells of the State? Clearly the individual members of the State!—And on the whole Kjellen also shared this view: the State is an organism as the human or animal organism is an organism, and just as the human organism consists of individual cells, so too the State consists of individual cells, of human beings who are the cells of the State.

One can hardly imagine a more misguided or misleading analogy. If we follow up the analogy we shall never arrive at a clear understanding of man. Why is this? The cells of the human organism are juxtaposed, and this juxtaposition has a special significance. The whole structure of the human organism depends upon this juxtaposition. In the organism of the State the individual units or members are not contiguous like the individual cells in the human or animal organism. That is out of the question. In the totality of the State the human personality is something wholly different from the cells in the organism. And even if at a pinch we compare the State with an organism we must realize that we and the whole of political science are sorely mistaken if we overlook the fact that the individual is not a cell; only the productive element in man can sustain the State, whilst the organism is an aggregate of cells and it is they which determine its functioning. Therefore the present State in which the group-soul is no longer the same as in ancient times can only progress through the endeavour or initiative of the single individual. This cannot be compared with the function of the cells. As a rule it is immaterial what we choose to compare, but if we make a comparison between two objects they must be related objects. As a rule it is accepted that analogies are valid to some extent, but they should not be so far fetched as Kjellén's analogy. There is no objection to his comparing the State with an organism; one could equally well compare it with a machine (there is no harm in that) or even with a penknife—doubtless points of similarity can be found here too—but, if the comparison is carried through, it must be consistent. But people are not sufficiently familiar with the principles of logic to be aware of this.

Now Kjellén is perfectly entitled to compare the State with an organism if he so wishes. But if he wishes to make this comparison he must look for the right cells. But they cannot be found because the State has no cells! If we think about the matter concretely the analogy breaks down. I simply wish to point out that one can only carry this analogy through if one thinks in an abstract way like Kjellen. The moment one thinks realistically, one demurs, because the idea has no roots in reality. We find that the State has no cells. On the other hand we discover that the individual States can perhaps be compared to cells and that the sum total of States on Earth can be compared to an organism. A fruitful idea then occurs to us. But first we must answer the question: what kind of organism? Where can one find something comparable in the kingdom of nature where the cells fit into each other in the same way as the individual “State cells” fit into the entire organism of the Earth? Pursuing this idea we find that we can only compare the entire Earth organism with a plant organism, not with an animal organism and still less with a human organism. Whilst natural science is only concerned with the inorganic, with the mineral kingdom, political science must be founded on a higher order of ideas, on the ideas of the plant kingdom. We must look to neither the animal nor the human kingdom and we must free ourselves from mineralized thinking, dead thought forms to which the scientists are so firmly attached. They cannot rise to the higher order of ideas embodied in the plant kingdom, but apply laws of the mineral kingdom to the State and call it political science.

In order to arrive at this fruitful conception mentioned above our whole thinking must be rooted in Spiritual Science. We shall then be able to satisfy ourselves that the whole being of man by virtue of his individuality is far superior to the State, he penetrates into the spiritual world where the State cannot enter. If therefore you compare the State with an organism and the individual member of the State with the cells, then, if you think realistically, you will arrive at the idea of an organism consisting of individual cells, but the cells would everywhere extend beyond the epidermis. You would have an organism with its cells which extends beyond the epidermis; the cells would develop independently of the organism and would be self-contained. You would therefore have to picture the organism as if “living bristles” which felt themselves to be individuals were everywhere projecting beyond the epidermis. Living thinking thus brings us into touch with reality, and shows us the impossible difficulties that must face us if we wish to grasp any idea that is to be fruitful. It is not surprising therefore that ideas which are not impregnated with Spiritual Science have not the capacity to sustain us in coping with our present situation. For how can one reduce to order the chaos in the world if one has no idea of its cause? No matter how many Wilsonian manifestos are issued by all kinds of international organizations or associations and the like, so long as they have no roots in reality, they are so much empty talk. Hence the many proposals which are put forward today are a sheer waste of time.

Here is an example which demonstrates how imperative it is that our present age should be permeated with the impulses of Spiritual Science. It is the tragedy of our time that it is powerless to develop ideas which could reconcile and control the organic life of the State. Hence everything is in a state of chaos. But it must now be clear to you where the deeper causes of this chaos are to be sought. And it is not surprising therefore that books such as Kjellen's The State as Organism conclude in the most remarkable manner. We are now living in an age when everybody is wondering what is to be done so that men may once again live in harmony, when with every week they are increasingly determined to live in enmity and to slaughter each other. How are they to be brought together again? But the science which deals with the question of how men are once again to develop social relationships within the State concludes in Kjellen's case with these words: “This must be the conclusion of our enquiry into the State as organism. We have seen that for compelling reasons the State of today had made little progress in this direction and has not yet become fully aware that this is its function. None the less we believe in a higher form of State which recognizes a more clearly defined rational purpose and which will make determined efforts to achieve this goal.”

That is the concluding passage in his book; but we do not know, we have no idea what will come of it. Such are the findings of a painstaking and conscientious thinking that is so caught up in the stream of contemporary thought that it overlooks the essentials. One must face these problems squarely; for the impulse, the desire to gain insight into these problems only arises when we face them squarely, when we know what are the driving forces in our present age.

Even without looking far beneath the surface we perceive today an urge towards a kind of “socialization”, I do not mean towards socialism, but towards “socialization” of the Earth organism. But socialization—because it must be conscious, and not proceed from the unconscious as in the last two thousand years—socialization, reorientation or reorganization, is only possible if we understand the nature of man, if we learn to know once again the being of man—for that was the object of the ancient Mysteries. Socialization applies to the physical plane. But it is impossible to establish a social order if one ignores the fact that on the physical plane are to be found not only physical men, but men endowed with soul and spirit. Nothing can be achieved if we think of man only in physical terms. You may socialize, you may order social life in accordance with contemporary ideas, and within twenty years everything will be in chaos again if you ignore the fact that man is not only the physical being known to natural science, but a being endowed with soul and spirit. For soul and spirit are active agents and exercise a powerful influence. We may ignore their existence in our ideas and representations, but we cannot abolish them. If the soul is to inhabit a physical body which participates in a social order appropriate to our time it must have freedom of thought and opinion. Socialization cannot be realized without freedom of thought. And socialization and freedom of thought cannot be realized unless the spirit is rooted in the spiritual world itself.

Freedom of thought as an attitude of mind or way of thinking, pneumatology, spiritual maturity and spiritual science—as scientific foundation of all ordinances and directives—these are inseparably linked. We can only discover through spiritual science how these things are related to man and how they can he realized practically in the social order. Freedom of thought, that is, an attitude to one's neighbour that fully recognizes his right to freedom of thought, cannot be realized unless we accept the principle of reincarnation, for otherwise we look upon man as an abstraction. We shall never see him in the right light unless we look upon him as the result of repeated lives on Earth. The whole question of reincarnation must be examined in connection with the question of freedom of thought and opinion. The life of man will be impossible in the future unless the inner life of the individual can be rooted in the life of the spirit. I am not suggesting that he must become clairvoyant, though this will certainly occur in individual cases, but I maintain that he must be firmly rooted in the life of the spirit. I have often explained that this is perfectly possible without becoming clairvoyant. If we look around a little we shall find where the major hindrances lie and in what direction we must look for the source of these obstacles. It is not that people are unwilling to search for the truth—and as I have said, I do not wish to reprove or to criticize—but they erect psychic barriers and are the victims of their many inhibitions.

Often an isolated instance is so instructive that we are able to gain a real understanding of many contemporary phenomena from these symptoms. There is one symptom peculiar to our own time which is most remarkable. It is curious how people who are normally so brave and courageous today, are terrified when they hear that the claims of spiritual knowledge are to be recognized. They are bewildered. I have often told you that I noticed that many who had attended one or two lectures were not seen again for some time. Meeting them in the street I asked why they had never turned up again. “I dare not”, came the reply. “I am afraid you might convince me.” They find such a possibility dangerous and disturbing and are not prepared to expose themselves to the risk. I could cite many other examples of a similar kind from my own experience, but I prefer to give examples from the wider field of public life.

A short time ago I spoke here of Hermann Bahr (note 5) who recently gave a lecture here in Berlin entitled “The Ideas of 1914”. I pointed out how he attempted—you need only read his last novel Himmelfahrt—not only to move a little in the direction of Spiritual Science, but he even tried in his later years to arrive at an inner understanding of Goethe, that is, to follow the path which I would recommend to those who wish to provide themselves with a sound background for their introduction to Spiritual Science. There are very many today who would like to speak of the spirit once again, who would welcome any and every opportunity to revive knowledge of the spirit. I do not wish to lecture or criticize, least of all a person such as Hermann Bahr for whom I feel great affection. Even if it is far from our intention to sermonize, we none the less have the strange feeling that an outlook such as that of Hermann Bahr has contributed to the corruption of thought and has infected human thinking with original sin.

Now in his Berlin lecture Hermann Bahr expressed many fine and admirable sentiments; but many astonishing things come to light. He began by saying that this war had taught us something completely new. It had taught us to integrate the individual once again into the community in the right way, to sacrifice our individualism, our ego centricity for the benefit of the whole. This war has taught us, he said, to make a clean sweep of the past with its antiquated ideas and to fill our inner life with something completely new. And he proceeded to describe the inestimable benefits this war has brought us. I have no wish to criticize, quite the reverse. But after a lengthy disquisition on how the war has transformed us all, how we shall be completely` changed through the war, it is strange to come upon the concluding passage: “Man always cherishes hope of a better future, but himself remains incorrigible. Even the war will leave us much as we are.” As I said before, I have no wish to criticize, but I cannot help being touched by these high hopes. These people are motivated by the best of intentions; they wish to find once again the path to the spiritual. And Bahr therefore emphasized that we had relied too much upon the individual; we had practised the cult of individualism far too long. We must learn once again to surrender to the whole. Those who belong to a nation have learned to merge with the nation, to sacrifice their separativeness. And nations too, he believes, are only totalities of individual characteristics, parts of a greater whole which will later emerge. Thus Bahr sometimes betrays, and especially in this lecture, the paths he none the less follows in order to arrive at the spirit. Sometimes he gives only vague indications, but these indications are most revealing. Ring out the old, the past is dead, is his motto. The Aufklärung wished to found everything on a basis of reason; but all to no purpose, everything has ended in chaos. We must find something that brings us in touch with Reality and saves us from chaos. And in this context Bahr once again makes astonishing revelations:

“Perhaps nations and individuals would then have learned what is most difficult for them to learn—to grant to others the right to individuality that each individual claims for himself, for, in the final analysis, the individuality of others is the precondition of one's own. If we were all alike there would be no distinguishing features. And they would have learned that just as each individual with his distinctive gifts in his own particular field is necessary to the nation, in order through his self-fulfilment to sustain the nation and thus at the same time to be self-sufficient and also to serve the nation, so too the universality of mankind, the common membership of all mankind that reaches to the Divine grows out of nations and transcends nations.”

That is a hint, if not a broad hint, at least it is a clear hint. People are striving to find the way to God, but are unwilling to follow the path that is appropriate to our time. They are looking therefore for a different path which already exists, but it never occurs to them that this traditional path was indeed effective up to 1914 and now, in order to obviate its consequences, they want to return to it again!

The symptoms manifested here are, I think, deserving of quiet examination, for these are the views not of a single individual, but of a vast number of people who feel and think in this way. A book by Max Scheler (note 6) recently appeared with the title Der Genius des Krieges and der deutsche Krieg. It is a good book and I can safely recommend it. Bahr too thinks highly of it. He is a man of taste and well informed and has every reason to commend it. But he also wishes to publicize the book and proposes to write a highly favourable review, a puff to boost Scheler. He wonders how best to proceed. To scandalize the public is not the right approach; some other way must be found to attract their attention. What was he to do? Now Hermann Bahr is a very sincere and honest man and leaves no doubt as to what he would do in such a case. In his article on Scheler he begins by saying: Scheler has written many articles to show how we could escape from our present predicament. Scheler caught the public eye. But, says Bahr, people today do not approve of being told whom to read; it goes against the grain. And so Hermann Bahr characterizes Scheler in the following way: “People were curious about him and yet rather suspicious of him; we Germans want to know above all where we stand in relation to an author. We do not like indefinition.”

Let us have therefore a clear picture. This is not achieved by reading books and accepting their arguments; something more is needed. Bahr now gives a further hint: “Even the Catholics preferred to reserve judgement (on Scheler) lest they should be disappointed. His idiom displeased them. For every mental climate creates in the course of time its own native idiom which gives a particular flavour and meaning to words of common usage. In this way one recognizes who `belongs’, with the result that ultimately one pays less attention to what is said than to how it is said.”

Hermann Bahr decided to announce Scheler with a flourish of trumpets. Now, like Bahr himself, Scheler hints at those remarkable catholicizing endeavours—always tentatively at first, he never commits himself immediately. Now according to Bahr, Scheler does not speak like a genuine Catholic. But Catholics want to know where they stand in relation to Scheler, and especially Bahr himself since he intends to puff Scheler in the Catholic periodical “Hochland”. After all, people must know that Scheler can be safely recommended to Catholics. They do not like to be left in the dark, they want to know the truth.

And this is the crux of the matter. People will know where they stand if they are told that it is perfectly safe for Catholics to read Scheler! The fact that he is exceptionally clever and witty is of no consequence; Catholics have no objection to that. Bahr, however, proposes to hold up Scheler as an outstanding personality in order to boost his importance, but at the same time he does not wish to offend people. First of all he bewails the fact that mankind has become empty and vapid, that man has lost all connection with the spirit; but he must find his way back to the spirit once again. I quote a few passages from Hermann Bahr on Scheler which touch upon this subject:

“Reason broke away from the Church and arrogantly assumed that of itself it could understand, determine, order, command, shape and direct life.”

Hermann Bahr lacks the courage to say: reason must now seek contact with the spiritual world. He therefore says: reason must look to the Church once again.

“Reason bloke away from the Church and arrogantly assumed that of itself it could understand, determine, order, command, shape and direct life. It (reason) had scarcely begun to take the first steps in this direction than it took fright and lost confidence in itself. This self-awareness of reason, the consciousness of its boundaries, of the limitations of its own power when bereft of the divine afflatus, began with Kant. He recognized that reason of itself cannot achieve that which by its very nature it is constrained to will; it cannot achieve the goal it has set itself. He called a halt to reason at the very moment where it promised to be fruitful. Kant set boundaries to reason, but his disciples extended these boundaries and each went his own way. Ultimately godless reason had no other choice but to abdicate. It realized finally that it can know nothing. It searched for truth so long until it discovered that either truth was non-existent or that there was no truth to which man could attain.”

Enough has now been said in defence of the modern outlook and all those fine sentiments about the “boundaries of knowledge.”

“Since that time we have lived without truth, believing there is no truth. We continued to live however as if truth must none the less exist. In fact, in order to live we had to live by denying our reason. And so we preferred to abandon reason completely. We committed intellectual suicide. Soon man was regarded simply as a bundle of impulses. He was proud of his dehumanisation. And the consequence was 1914.”

And so Hermann Bahr praises Scheler because of his Catholicizing bent. Then he proceeds to give a somewhat distorted picture of Goethe, for he had been at pains for some time to depict him as a dyed-in-the-wool Catholic. And then goes on to say:

“The modern scientist denied his spiritual birthright. Science abandoned presuppositions. Reason no longer derived from the divine the ‘impulse’ which is imperative for its effectiveness. What other path was open to it? None, save the appeal to the instincts. The man without established values was suspended over an abyss. And the result was—1914.”

“If we are to build afresh it must be from totally new foundations. If we are to bring about a spiritual renewal we must make a complete break with the past. It would be presumptuous to aim at the immediate spiritual rehabilitation of Europe. We must first rehabilitate man and restore his lost innocence; he must become aware once again that he is a member of the spiritual world. Freedom, individuality, dignity, morality, science and art have vanished from the world since faith, hope and love are no more. And only faith, hope and love can restore them. We have no other choice, either the end of the world or—omnia instaurare in Christo” (to renew all things in Christ).

But this “omnia instaurare in Christo” does not imply a search for the spirit, a move towards the investigation or exploration of the spirit, but the inclusion of the nations in the Catholic fold. How is it, Bahr asks, that men are able to think for themselves and yet are able to remain good Catholics? We must look to those who are suited to the present age. And Scheler fits the bill for he is not such a fool as to speak for example of an evolution into the spiritual world, or to specify a particular spiritual teaching. He is not such a fool as to commit himself openly, as is the case with those who speak of the spirit and then suggest: the rest will he added unto you if you enter the Church, i.e. the Catholic Church—for that is implied both by Bahr and Schelerwhich in their opinion is sufficiently all-embracing. In this way conflicting opinions can be reconciled under the umbrella of the Church. None the less people today want to think for themselves and Scheler adapts himself to their thoughts. Indeed, Bahr believes that Scheler in this respect is a master of giving people what they want:

“Scheler attracts attention because he does not gesticulate or raise his voice. Involuntarily people ask who can it be who appears to be so sure of his influence that he does not feel it necessary to raise his voice. It is a favourite device of seasoned orators to open on a quiet note and thus command the silent attention of the audience; the orator must also have the power to hold them spellbound. Scheler can do this in masterly fashion. He so captivates his listener that the listener is unaware whither he is being led and suddenly finds himself at a destination that was wholly unforeseen. Starting from unexpected propositions which the listener innocently accepts, Scheler forces him imperceptibly to conclusions which he would have actively resisted had he been in any way forewarned. In this respect Scheler's art of persuasion is unrivalled. He is a born educator; I know of no one who can lead us so easily but firmly to the truth.”

Indeed it is a special art to be able to take people by surprise in this way. First one makes statements that are unexceptionable; then the argument proceeds slowly and leads to a conclusion at which the audience would have demurred had they been aware of it from the start. How does one account for this, Bahr asks, and what must be done in order to act with the right intentions? In this review of Scheler Bahr gives his honest and candid opinion:

“The question now is whether the average German can grasp the magnitude of the moment and all that it portends. He is animated by the best of intentions, but still fondly imagines that belief is no longer possible for modern man since it has been scientifically refuted. He does not suspect that this `science or dogma of unbelief’ has itself long been refuted scientifically. He knows nothing of the quiet preparatory work in this direction of the outstanding German philosophers of our time—Lotze, Franz Brentano, Dilthey, Eucken, and Husserl.” (note 7).

I now beg you to give special attention to the following:

“The ordinary person still hears in the last faint echo of the Münchausen posthorn, the latest aberration which, unbeknown to him, has already been refuted. Amidst this confusion a calm clear voice will soon be heard which gives no suspicion of the sentimental day dreaming, romanticism or mysticism which fills the ordinary person with unholy dread. And precisely because Scheler pleads the cause of a recovery of faith straightforwardly and unemotionally and in the customary jargon of the ’cultivated man of our time’, he is the man we need today.”

So now we know! Now we know why Bahr approves of Scheler. He (Scheler) cannot be accused of being a visionary or a mystic, for the average German is mortally afraid of them. And woe betide anyone who does not respect this fear, for if he were take it into his head to banish this fear or recognize the need to struggle against it, it would need more than a little courage to venture on such an undertaking.

Because I have great respect and affection for Hermann Bahr I would like to show that he is typical of those who find great difficulty in accepting a spiritual teaching of which our time stands in need. But there is promise of hope only if we overcome that terrible fear, if we have the courage to acknowledge that Spiritual Science is not an idle fancy, that the greatest clarity of thought is called for if we wish to make the right approach to Spiritual Science, for there is little evidence of clear thinking in the few examples which I have quoted to you today from Hermann Bahr and other contemporary writers. Spiritual courage is called for if we wish to develop ideas that are strong and effective. We need not go all the way with Nietzsche, nor need we wholly share the view he expresses in a passage which none the less may attract our attention; but when this sensitive spirit, stimulated perhaps by his illness, expresses his boldest and most courageous opinions we must nevertheless go along with him. The fear of being misunderstood must not deter us. It would he the greatest calamity that could befall us today if we were to be afraid of being misunderstood. We must sometimes perhaps pass judgements like the following judgement of Nietzsche, even though it may not be sound in every detail; that is not important. In his treatise “On the History of Christianity” he wrote:

“Christianity as a historical reality must not be confused with that one root which its name recalls: the other roots from which it has sprung are by far the more important. It is an unprecedented abuse of language to associate such manifestations of decay and such monstrosities as the ‘Christian Church’, ‘Christian belief’ and ‘Christian life’ with that Holy Name. What did Christ deny?—Everything which today is called Christian!”

Although this is perhaps an extreme view, Nietzsche nevertheless touched upon something which has a certain truth; but he expressed it somewhat radically. It is true to the extent that one could say: What would Christ most vigorously condemn if He were to appear in our midst today? Most probably what the majority of people call “Christian” today, and much else besides, which I will discuss in our lecture on Tuesday next.

---

NOTES BY TRANSLATOR

Note 1. Rudolf Kjellen (1864–1922), Swedish historian, professor at Upsala. Belonged to the school of “geopolitics”, the doctrine of the interaction of geographical and political factors in the constitution and development of States.

Note 2. Theophilus. Patriarch of Alexandria 385–412. He condemned Origen at the Synod of Alexandria 408. “He deprived the pagans of Alexandria of a temple ... and apparently destroyed other temples. A riot ensued and a number of Christians were slain. With Theophilus at their head the Christians retaliated by destroying the celebrated temple of Serapis on the ruins of which the patriarch erected a church.” (Quotation from the Catholic Encyclopedia, vol. XIV, 1913.)

Note 3. Mithras Initiation. According to R. J. Vermaseren, in Mithras, the Secret God (Chatto & Windus, 1963) he who had acquired sufficient knowledge “could gain successively the title of Raven (Corax), Bride (Nymphus), Soldier (Miles), Lion (Leo), Persian (Perses), Courier of the Sun (Heliodromus) and Father (Pater)”. This book is a classic in the study of Mithraism. There are figures in the text and illustrations.

Note 4. Nietzsche. “The Will to Power and the Transvaluation of all Values.” According to P. Tillich “will” here means “the universal dynamics of all life processes and ‘power’ the affirmation of one's own individual existence. It is the power of the best.” The transvaluation of all values implies that since “God is dead”, i.e. that traditional and ethical values no longer stem from belief in a transcendent authority, man himself must re-create them. The “Übermensch” must be developed. He is the “superior” man physically, mentally and spiritually, the man of self-discipline who has learned to command and obey, to accept responsibility, whose watchword is duty and honour. It is an aristocratic ideal. According to Nietzsche his antitype is mass man, the “herd man” who has succumbed to ideologies that promise happiness and well-being. He is timid, bored, conformist, opposed to tradition and culture. This “slave morality” is utilitarian and keeps only its own advantage in view and prepares the ochlocracy, the “nihilism” towards which we are moving (p. 13 in the English text).

Note 5. Hermann Bahr (1863–1934). Austrian dramatist, novelist and essayist. In his later years he returned to the Church and represented the Catholic school of thought, cf. his novel Himmelfahrt.

Note 6. Max Scheler (1874–1928). Professor of Philosophy at Cologne, 1920–21. His writings have a strong theistic flavour and he was a subtle advocate of Catholicism.

Note 7. Lotze (1817–81), Dilthey (1833–1911), R. Eucken (1846–1929), Husserl (1859–1938) were philosophers of idealism. They were opposed to the mechanistic scientific philosophy of the age and pleaded the cause of ethical idealism.

If spiritual science shall be a kind of life-force for our souls, and it can be that, this spiritual science must also prove itself powerful and suitable to extend the spiritual ken of the souls dedicating themselves to spiritual science in such times like ours in which a lot prepares which is so significant. One sees the events thereby in a wider perspective than other contemporaries often can do with their narrow view of materialism. One could see in that what our spiritual-scientific movement has nurtured during the years that one of the purposes has also consisted in extending the mood of soul, so that the human being frees himself from the bare thinking about his narrow self and about that what surrounds this narrow self and is really able to look at the big impulses, the big manifestations of forces which go through the whole evolution of humanity. If we have tried that way to extend the vigour of our feelings and sensations as it were, we also have to make the forces suitable which we have won by spiritual science, just in such times, on the one hand, the waves of which break so deeply painfully against the soul and, on the other hand, raise this soul to particular height because they bear such important matters in themselves. We must be able to come already to the position in such times to go along with that what is not so externally visible in the events, what the everyday mind is not able to see in these events. We must be able to ask ourselves: does that mean something prophetic for the whole earth development what as such a dreadful torch of war is burning above our heads?

Only that human being lives properly in the present events who sees these events in such a significant light as far as it is possible. Friends, who are in our circles, will often have asked themselves, why I have spoken in our circle during the last years now and again of the fact that in decades of the 20th century times come for which we must look ahead with a particular attention because children and grandchildren of those who live now will have to experience important and immense, but also tragic and painful events. Those upon whom it is incumbent today to give something to keep the souls of the children and grandchildren upright towards that what the humankind of the 20th century experiences must be aware that this gift must be a strong internal spiritual force. Even more than we can imagine already today in our everyday life, our offsprings of the 20th century will need strong internal forces keeping up the soul to pass on the achievements of humankind, which were accumulated in the human development throughout centuries. To quite other storms of life the offsprings of humankind now living on earth will be exposed. I said that someone could be surprised when that was said within our circles that way. Now, however, a sensation of that may arise if we consider that we are in the most dreadful war events which concerned human beings, since humankind experiences history consciously on this earth.

It would be absolutely wrong if we did not penetrate ourselves so intensely as possible with the importance of the moment and present the question to ourselves: with what does that have actually to do that we strive for out of internal longing of the soul, what spiritual knowledge does have to do with that which should come in the development of humankind? Don't we see, even if we look only cursorily, a tempest breaking out which got up from the East since long ago menacing modern education and civilisation of Europe? You have at least to know that in the lap of this East immense forces are working from which you can already see that they make themselves noticeable; so that they now intend to dismember, destroy the European civilisation. You can only anticipate now to which extent this is the case.

Our European civilisation is in the fifth post-Atlantean epoch. It is the culture of the consciousness-soul in whose middle souls are among us who have to give something to humankind. Looking back at what was the Greek-Latin culture, this Greek-Latin culture was basically, even if in another arrangement, an echo, a recapitulation of that what already lived in the old Atlantis but on a higher level. It lived there still differently. In the fourth post-Atlantean culture-epoch a kind of recapitulation happened. The fifth post-Atlantean culture-epoch in which we stand is a new formation, is something absolutely novel what has been added to the current development of humankind. We should not conceive that only as an abstract truth, as a theory, but with the deepest and most intensive human sense of responsibility. We should also be clear to ourselves about the fact that in the earthly evolution still long times will have to run off, until everything has come out of the human hearts and souls what the divine cosmic order has to give to humankind in the fifth post-Atlantean culture-epoch.

In the fourth culture-epoch, the impulse of the Mystery of Golgotha took place as the most significant event of the whole earth development. Just as this Mystery of Golgotha had an effect in the fourth culture-epoch, it does not merely continue working in the fifth post-Atlantean culture-epoch. This fifth culture-epoch is incumbent to go to meet the Mystery of Golgotha gradually with full knowledge of spirit, with full understanding, with all forces of knowledge of the soul; not only with the forces of the reason, the forces of devoutness. It has to comprehend Christ, Who went through Death and Resurrection, bit by bit with everything the soul can produce from itself of knowledge and understanding forces. So that the word of Paul¹ is true, indeed, in a new way: “not I, but Christ in me.” Every effort we make in spiritual science is a preparation to grasp with all internal recognising forces of the soul in the end what is, actually, this Christ. This is a significant, great task of the fifth culture-epoch.

Now we may imagine what it means, actually, if such efforts are expected from the fifth culture-epoch. Let us put before our souls the way how the Christ Impulse has worked since the Mystery of Golgotha in humankind. If the Christ Impulse could have worked only by that what the human beings understood about this Christ Impulse in the course of the centuries, since the Mystery of Golgotha has taken place, then the Christ Impulse could have worked only a little among the human beings. But it is not such an impulse which has spoken only conceptually to the human understanding or to the feeling understanding, but it is a real impulse which flowed into the course of history with living forces. The external symbol of the blood flowing on Golgotha represents the living force flowing into the history of humankind.

We will try to get clear in our mind with the help of a historical event in which way this Christ Impulse has worked, without being understood already by human beings, in which way it has worked as a living driving force in the evolution of humankind. The fifth post-Atlantean culture-epoch has a vocation to make conscious the whole internal nature and being of the Christ Impulse. But that has already worked as a living force in the subconscious soul forces, before it became fully conscious in humankind. One of those figures the Christ Impulse selected to work through them, to work something significant is, for example—one could still give others—the figure of the Maid of Orleans. If we pursue the history of Europe up to the event that is connected with the personality of the Maid of Orleans, we must say, even if we look only externally at history: with that what she accomplished in those days when she struck back the English, in the midst of the French people rising up,—she did that really,—the map of Europe was arranged as it was just arranged gradually. Any other historical consideration is basically a fairy tale for the last centuries, in so far as it concerns the distribution of nations and states in Europe. It is something unconscious that the Christ Impulse as a living impulse with the help of the Maid of Orleans caused the distribution of the European nations and national forces in those days.

I may say: while the learnt people argued about a lot, already started to argue about the question whether one has to take the Communion in this or that form whether this or that has to be interpreted according to this or that formula, and while the learnt people showed that they were not yet able to comprehend the Christ Impulse, this impulse worked through the simple farmer girl, the Maid of Orleans, worked as a formative force in European history.

Because the effect of the Christ Impulse is just not dependent on the understanding which somebody shows for it. By his Michaelic representative the Christ Impulse worked in the Maid of Orleans. Now, however, the Maid of Orleans had to go through something that is similar to an initiation. We talk of initiation today and give the rules to the consciousness of the human being which I have collated in my book How Does One Attain Knowledge of the Higher Worlds But such an initiation of the Maid of Orleans is out of the question, of course. You can only talk about an initiation which was as it were a relic of the ancient initiation which took place more in the subconscious soul forces of the human beings. Now just these ancient initiations have reproduced like elementary forces up to the modern time. In old legends and fairy tales a lot is told: that this or that happened to this or that person by which he got the internal soul-force. That is why he has seen this or that of the spiritual world. Such matters should be only an indication of it, like without any help of the human being, by the effect of divine-spiritual forces permeating the world, certain human beings, who are suitable for that because of their karma, are natural initiates, by the place on which they are put by karma where the karma of humankind flows together with the personal karma. A good echo of such a natural initiation, as one would like to call it, gives us a poem which speaks of the fact, that the “solar son” Olaf Åsteson was in a kind of sleeping state during thirteen nights and days—the interval between Christ's birth and His Epiphany, up to the 6th January. The name Olaf Åsteson already indicates that subconscious hereditary forces of knowledge are included in it, because somebody is called Olaf Åsteson through whom the blood of his forefathers runs. The solar son Olaf Åsteson sleeps through and dreams for thirteen nights which are the darkest of the year or contain at least the biggest force of the earthly annual darkness in them, from the first Christmas Day up to the 6th January, to Epiphany.

That is not only superstitious nonsense what goes back to these nights in such legends. Since, indeed, there are two seasons which are in a certain way like two opposite cosmic poles for the soul-life of the living human being. If we take the season around the St Johns-tide in summer, this is the time when the human soul with all its passionate impulses is united with the universe through the external physical sun force whose energy then reaches its peak. Hence, the St Johns-tide festival of the old time was intended to put divine-spiritual forces, permeating the universe, into the human soul when the human beings forgot themselves and were wrapped up in the external strong physical forces of the universe. However, when the solar force is physically the weakest, in the middle of winter, the spiritual forces which have an effect in the darkness reaches its peak in return. And rightly, one can say, according to the cosmic laws the birth of Jesus of Nazareth is in this time. When the physical surroundings are the darkest, the soul can have the profoundest experiences if it feels united with the forces permeating the aura of the earth.

That is why Olaf Åsteson keeps on sleeping during these days, and experiences everything we call Kamaloka, soul-world, and, finally, spirit-land. The Norwegian legend tells us that Olaf Åsteson, when he awoke again after thirteen nights, knows to tell about his experiences that he has met the souls in the soul-world and in the spirit-land. Indeed, these are pictures which correspond to an Imaginative knowledge, but they point to that what really living possibilities of the human soul are if these souls feel transported in that time of physical darkness which is, however, the time of spiritual enlightenment, if they feel transported to that what flows and weaves in the earth's aura. At the end of the legend, we see the forces of the Christ Impulse which get hold of the subconscious understanding of Olaf Åsteson. In such legends one speaks—as it were—of natural initiations which were still possible in olden times, of beholding the spiritual world. In these times the earth's aura really has a force which it does not have in other times when it is flooded and outshone by the physical sun force. Because Christ is united with the earth's aura since the Mystery of Golgotha, the force of the Christ Impulse is also able to work into the souls particularly during these days if the souls are susceptible for it.

Hence, one may assume, before one investigates something historical, that—also with such a figure like the Maid of Orleans—the Christ Impulse would have worked subconsciously in her soul during thirteen days. The fact that also she would have gone through something like enlightenment by the Christ Impulse in the subconscious soul forces—what Olaf Åsteson has gone through during thirteen days and nights in the sleeping state. Then, however, the Maid of Orleans would have been in a kind of sleep once during the thirteen days from the 25th December to the 6th January, and then on the 6th January the Christ Impulse would have grasped this soul after it had been in a kind of sleeping state. That what one can assume did really exist in a peculiar way, only in a quite particular time when the human being can be, indeed, in a kind of sleep. Namely, before the human being does the first gasp in his earth-life, before he is released from the body of his mother and receives the first earthly-physical beam of light, he spends a time as a nascent human being in a true sleeping state. Just as you get a dreaming sleep in the evening, you are in the body of the mother in such a dream-like sleep.

Those days in which the dream-like sleep is most receptive to the unaware influence of the spiritual world are just the last days which the human being spends in the body of his mother. That is why it could also be that just these days would have been used with the Maid of Orleans to plant the Christ Impulse to her, before she saw the physical sunlight with physical eyes and did the first gasp outside the body of her mother. This was the case, because the Maid of Orleans is born on the 6th January. On the 6th January, it took place that the whole village gathered because something uncertain was in the aura of the village. This is a historical fact. The people did not know what had happened: the Maid of Orleans was born. Behind such matters a lot is hidden. Only if humankind gets round to seeing this mysterious fact once in the right light, will understanding of that also exist what really takes action in the human development under the surface of the external sensory world. The divine forces look for the most manifold ways for themselves to get into the human soul. Of course, the karma of the Maid of Orleans had to be suitable that such a thing could happen.

But while the karma of the Maid of Orleans coincided with the fact that she was born on the 6th January, the historical chance was given that the Christ Impulse had a particular effect on her and gave Europe a new formation. These are matters which you can examine if you observe the course of history with some understanding. These are the matters which the spiritual understanding resumes in future when this fifth post-Atlantean culture-epoch really gets every knowledge force out of the souls. Then the soul experiences the existence of the Christ Impulse more and more consciously. But it experiences this only if humankind is able to regard spiritual science not as a mere theory, but to feel it as living, to experience it internally. Then spiritual science is able to achieve its actual mission in the development of humankind.

In such a time like ours, we must be clear to ourselves in particular about the fact that the chasm must be bridged which opens for a materialistic age more and more between the human souls, who are here incarnated, and those who have already gone through the gate of death. More and more one will get round to regard also the souls which stand in the life between death and a new birth as belonging to the whole humankind, like those who are in the physical life between birth and death. The consciousness must become stronger and stronger, that we all are united on earth, also those who have gone into the supersensible realms before us who work only with different forces among us than we do who are incarnated. This consciousness must become more and more intense. However, just understanding of the spiritually effective forces is necessary. It is necessary that we learn to look at the connections of the earthly phenomena in that new light spiritual science can give.

Only because spiritual science should be something that touches our hearts at the same time, while it helps our souls in knowledge, want I to talk to you about something that has concerned us during the last weeks. I do that to explain something about the way which goes back at the same time to something that occupied us in the farther vicinity of our spiritual-scientific current during the last weeks. I could also take other cases, indeed, but these cases are connected with our karma immediately, so that I can speak about them just today again. You can extend that what I say here also to other persons who stand within and beyond our spiritual-scientific movement with their destinies and their relation to death in a similar relation as in the cases about which I want to speak.

Last autumn we have experienced a distressing case in Dornach in the vicinity of our construction. Dear friends had moved with their children to Dornach, settled there near the construction to manage the garden. And the oldest, seven year-old child, a spiritually infinitely bright boy who was something quite peculiar, however, also concerning his heart qualities was really a little bit like a sunny child. One had the most intimate interest in the soul of this child, even if one could see it only briefly here and there. When then the father joined the armed forces to do his duty as a German citizen on the battlefield, there was the seven-year-old boy with his heart, I would like to say, already in the whole situation of life that he made particular efforts to substitute the father, as well he was able to do, to help his mother, while he managed everything possible. He went into the city, made purchases, the seven-year-old boy quite on his own. One evening the boy was missed. It was just an evening lecture. A person friendly to us came possibly at ten o'clock and said that the boy would be missed. It could not be unclear in the end at all that this had to do something with a removal van which had toppled over near our construction at a place where perhaps a removal van has never gone before and and will probably also not go for a long time. The van had toppled over a small embankment in a meadow that the carters said, it would be out of question that one could lift the van in the evening. They unyoked the horses about which they were very anxious, and left the van to lift it the next day because they believed that they had to work for a whole day to be able to lift the heavy carriage. Now it was ten o'clock in the evening. We had to assume that the boy was missed because the carriage had toppled over. All possible tools were brought, and everybody who could work worked, and in two hours the carriage was lifted. At midnight we found the dead boy under the removal van.

Now if one takes only externally into account and considers, how from longer time, before this had happened, everything pushed itself together, so that the boy who had always gone, otherwise, a somewhat different way by which he would have passed the van on the right side, however, at that time he went so that he passed the carriage on the left side where the carriage just had to topple over him. If you imagine that he was detained a little bit in the most benevolent way, so that he left possibly a quarter of an hour later—he got something for the supper in the so-called canteen,—so that he has left later than he wanted, actually. If you imagine that the whole accident took place that it depended really on some, even not some minutes that the boy was just here where the carriage toppled over, and nobody noticed the accident. Not far away from that place people noticed that the carriage fell down, but they did not see the boy. If you imagine everything, you will recognise already externally that this is a most remarkable example of logical delusion which may occur easily to human beings.

I have often shown clearly, also to you, that the human being can already delude himself in the external life, so that he mistakes cause and effect. I have said: imagine that you see a person from the distance going along a riverside. You see him suddenly staggering and falling into the river. He is pulled out dead not long afterwards. Now you are quite justified to suppose according to all external reasons that the person has fallen into the water and has just drowned. If you do nothing else, you adhere to this judgment. In this case it only requires external means to convince you of the opposite. One has still found a stone where the person has fallen into the river, and you are supported in your judgment. If one opens the corpse, one will find out that the person suffered a stroke that he has fallen consequently into the river and that he has met his death not because he fell into the river, but that he fell because he was dead. So cause and effect were completely mistaken. However, somebody who understands the matters observes that at many places above all in science. In our case where the boy met his death, we must say: the karma of this boy ordered the removal van; karma brought the van just to that place. The judgment is wrong if one believes that chance played a role. The boy should only arrive just at the seventh year in this incarnation. I would like to say, the whole arrangement was made for that. We must completely get used to exchange cause and effect compared with the way of judging matters in the everyday life.

If we look now with the glance of the seer at the life of this soul, something stupefying becomes apparent to us that at the same time lights up the divine-spiritual secrets of the world. Not long after the boy's death, the whole aura of the Dornach construction changed. While I say this, I say something to you that is connected with my experiences. If anybody himself has to work for the Dornach construction of the Anthroposophical Society, if one has to instigate what is to be carried out there, then one knows what one has to thank the supporting forces for working from such an aura into one's soul. Since those days, the still unused etheric body of the boy is really connected with the aura of the Dornach construction. After the human being has taken off his etheric body, he goes on with his ego and astral body; this is something different. But the etheric body if it is taken off at such a tender age has forces in itself which could still have supplied the physical body and its life for decades. Now these forces have gone unused through the gate of death. They are taken off after some days. These forces just co-operate with the aura of our construction. One is not allowed to say that it is the soul itself of this individuality, but it is the unused etheric body. Nothing gets also lost in the spiritual world. The physicist knows that nothing of physical forces gets lost that the forces only change. Also in the spiritual world we have to look for transformed forces, unused etheric forces which ascend from early-deceased human beings to the spiritual world. We approach these matters if we observe them in concrete cases. That is why I may talk to you only about such concrete cases today.

A dear anthroposophical friend (Sibyl Colazza) died before some weeks in Zurich after a life which had brought her some ordeals, and the karma of our movement brought it about that I had to speak at the cremation. The time from death up to cremation lasted from Wednesday at six o'clock p. m. until Monday at eleven o'clock a. m. This interval was a little longer than usual. That is why the separation of the individuality from the etheric body had already happened, while the cremation took place. Now the peculiar was that in the time, in which the soul had already separated from the etheric body during the days between death and cremation, the necessity arose to me to speak certain words before and after the obituary. My own ability of coining words had really to do a little with the way these words were coined. However, by identifying with the soul of that personality the necessity resulted to characterise this personality as if an inspiration came from her soul itself. The soul said as it were: coin your words, so that they characterise my soul.—But the soul was still unconscious. The words came not consciously from the soul, but from the being of this soul. I had to characterise her as she wanted not to mirror herself in selfish way, but as she appeared to herself if another soul looked at her. For this other soul the necessity arose to speak the following words at the beginning of the funeral speech and to coin each single word. The words had to be spoken as an address to the soul who had gone through the gate of death:

You walked among us.
Your being's gentle spirit
Spoke through the quiet power of your eyes—
Ensouled, alive, peace
Flowed in waves,
With your glance
To things and people
Bearing your inner weaving;
And your voice ensouled this being
Your voice that eloquently,
More in the kind of words
Than in the words themselves,
Revealed what worked hidden
Within your beautiful soul;
Yet your sacrificial love
Unveiled itself completely
To sympathetic people without words—
This being, who, from noble, quiet beauty,
Heralded the sensitive awareness
Of worlds-and-souls creation.

As I said, in the beginning and at the end of the funeral these words had to be spoken. Now, indeed, this soul was as it were like sleeping during the whole process, during the funeral ceremony. Then the cremation followed. Strangely enough the soul experienced a first flashing of consciousness, which later passed again, at the moment when, one cannot say the flame, but the heat seized the corpse. There one could say: now this soul has gone through the gate of death, it had taken off its etheric body, and it now appeared how such a soul looks back. In this retrospective view, the whole funeral ceremony stood before the soul, looking at the spoken words. Someone could see there the secret of time effectiveness for the soul, after it has gone through the gate of death. One could always have seen this in such a case. If one here in the physical body looks at something spatial and then leaves it, this object does not leave, but is left, and one can always look around—one sees that it is left. However, that does not hold true of something we experience in time in the physical life. There we have a memory picture of the events only. If one looks back after death at past events, they are left; one looks at the events like through space. Thus the words had been left; the soul looked back at them like at spatial things through the course of time. This is the way to look at the things of the Akasha Chronicle. Then a kind of sleeping state happened again. But particularly in this case it was rather clear that the fear of the materialistic soul is unfounded that the consciousness of the soul is reduced when it goes through the gate of death.

We do not have no consciousness or not enough consciousness after death when we sink in a kind of sleeping state, but we have too much consciousness. When we have taken off the etheric body, when the life tableau is taken off, we are full of consciousness that blinds us at first, and the human being must orientate himself first.—I gave more details in my talks of the Vienna cycle The Inner Nature of the Human Being and Life Between Death and New Birth.—The soul orientates itself, while it looks back at its own earth-life and at its character in this earth-life. It has to orientate itself by means of self-knowledge. The force of orientation must take hold there, and then the abundant consciousness is reduced as far as the human being is able to endure it, depending on what he has gone through in his last incarnation. It is, actually, reducing the superabundance of consciousness to the degree which the human being can endure. But that may happen in stages. When the body was seized by the heat, the first flashing of real consciousness took place in the soul of this personality friendly to us.

It appeared to me especially clearly in another case that the soul, when it has gone through the gate of death, wants to summarise its being. I said that you can experience these matters at every death, but I give you typical examples of the most recent time. It appeared to me with quite particular clearness in another case when a friendly personality, after it had reached higher years, has gone through the gate of death. During the last years which it lived through on earth it was given away with all feelings in a rare way to the impulses of spiritual science. It felt the details of spiritual science more than it grasped them with the mind, that it united with its soul the kind of feeling which gives not a theoretical, but a true view of spiritual science. Shortly after the hour of death, while the soul experienced the life tableau with its etheric body, it tried now to grasp its self where it had taken off its body. This process seemed likewise to ray forth to me, and I identified with it. I had then to note words shortly after death, when the soul was still united with the etheric body, which I have also not coined with the help of my human knowledge. These words are nothing else than a reproduction of that what the soul worked internally in itself to summarise what it had been able to get from spiritual science and came to an internally complete self-awareness that way. There the words sounded from the soul which I had to speak then also, following an inspiration, before and after the funeral speech. You will immediately notice the great difference to the whole tone of those words I gave for the other personality before.

Into cosmic distances I will carry
My feeling heart, so that it grows warm
In the fire of the holy forces' working;

Into cosmic thoughts I will weave
My own thinking, so that it grows clear
In the light of eternal life-becoming;

Into depths of soul I will sink
Devoted contemplation, so that it grows strong
For the true goals of human activity;

In the peace of God I strive thus
Amidst life's battles and cares,
To prepare myself for the higher Self;

Aspiring to work in joy-filled peace,
Sensing cosmic being in my own being,
I seek to fulfil my human duty;

May I live in anticipation
Oriented toward my soul's star,
Which gives me my place in spirit realms.

The soul speaks of itself as “I.” In the former case, the considering soul had to characterise the other soul interchanging with it. In this case, the considering soul had nothing else to do than to transport itself completely into the soul which still tried to grasp, enriched by spiritual science, with the forces of the etheric body to become clear that it has now to orientate itself in the spiritual world.

These are cases again in which one realises that the human being, after he has gone through the gate of death, is dependent on looking back at himself in self-knowledge. One could see clearly that somebody who is still in the physical body can help the dead to formulate in words what works and weaves in him. Of course, the times, when the human being sees his weaknesses and mistakes, his sins, come later in the soul-world. But we have to retain: as much as death is feared now and again by those who are still in the body, death is something completely different seen from the other side in the retrospective view. Here in the physical life nobody can look so far back with his everyday human forces to the hour of his birth. Actually, nobody who does not have clairvoyant forces has the possibility to look at his entry into the world; only later the point in time up to which one can look back takes place.

Just the reverse is the case with that birth for the spiritual world which we call death. The human being looks at this point in time permanently in the life between death and new birth. This moment belongs to the most marvellous, greatest at which one can generally look in the spiritual world. Death is always an immediate proof of the fact that the spirit incessantly celebrates his victory over the physical nature. And you experience this in yourself. That is why the soul wants to experience that which one can be also really in the soul after death. Hence, it is a help if a soul living in the body expresses that in words what the soul strives for, so that the soul clearly sees itself with the best it has before its own spiritual view after it has gone through the gate of death. I just could see in this case that such words came to me with an internal necessity which referred to the soul in question when I had to speak at the funeral and did not speak out of arbitrariness, but obeyed the divine voice which told me what I had to do.

In still another case that appeared to me by the karmic course of the last times, when one of our friends died as young man who gave rise to great hopes just for our movement. He died in the thirtieth year of his life. On the 26th February he would have been thirty years old, he died shortly before. This friend, our dear Fritz Mitscher, has been somebody who was able to summarise that spiritual-scientifically what he had gained in learning—he had a disposition to scholarship,—with infinite, sacrificing devotion, and thus, indeed, he stood before something our movement needs so much: taking up our extensive science in oneself, so that one penetrates it spiritual-scientifically and reports it spiritual-scientifically, so that one stands completely on the ground of the scientific present. He was well prepared for that. Even if now the karma runs a way that such souls go early through the gate of death, this has its significance in the whole world course. Like in the other cases—because I was urged just by karma to speak at the funeral,—it was there also that I had to speak words in the beginning and at the end of the funeral speech which had to be spoken again in the same manner, transporting myself into the soul's being, so that I coined the words again not arbitrarily, but grasped them in the lively being together with the deceased. There I had to say then:

A hope, filling us with happiness:
You entered the field
Where, through the power of soul being,
Earth's spirit blossoms
Reveal themselves to investigation.

Your longing was bound from the beginning
To pure truth-loving being;
To create out of spirit-light
Was the earnest life goal
For which you strove without rest.

You nurtured your beautiful gifts
To tread with steady steps
Bright paths of spirit-knowledge
As truth's true servant
Unperturbed by worldly contradiction

You trained your spirit-organs
That, with courage and persistence,
On both sides of the path
Repelled error for you
And made a space for truth for you.

For you, to form your Self
For the revelation of pure light
So the soul's sun-power
Might shine mightily within you
Was your life's concern and joy.

Other cares, other joys
Barely touched your soul,
For knowledge seemed to you to be
The light that gives existence meaning,
Seemed to you life's true value.

A hope, filling us with happiness:
You entered the field
Where, through the power of soul being,
Earth's spirit blossoms
Reveal themselves to investigation.

A loss that pains us deeply,
You disappeared from the field
Where the Spirit's earthly kernels
In the womb of soul being
Ripened your senses for the spheres.

Feel how we lovingly gaze
Into the heights that now
Call you to other works.
Give to the friends left behind
Your power from spirit-realms,

Hear our souls' entreaties
Sent to you in confidence and trust:
For our earthly work here we need
Strong forces from spirit-lands,
For which we thank dead friends.

A hope, filling us with happiness,
A loss that pains us deeply:
Allow us to hope, that you, far-near,
Un-lost, light our life
As a soul-star in spirit-realm.

Already in the next night I could experience that the following sounded from this soul from the spiritual realm:

For me, to form my Self
For the revelation of pure light
So the soul's sun-power
Might shine mightily within me
Was my life's concern and joy.

Other cares, other joys
Barely touched my soul,
For knowledge seemed to me to be
The light that gives existence meaning,
Seemed to my life's true value.

I assure you, when I had written down these verses, I did not think, not in the least, that in both stanzas each “you” can be transformed to “me,” each “your” to “my.” I took notice only, when both stanzas sounded back from the other soul like an answer in the next night. So that the stanzas could just remain, only the second person was replaced by the first person.

I mention this, because a heart understanding can arise to us that in the future of the human development the possibility remains to speak from soul to soul, when the mouth is no longer the tool. In the same way we get answer here for the everyday life from the mouth of the other soul, it was here at an example where the soul gave answer still even from the unconscious of its being, saying as it were: I have now understood, because it was to me really that way in life; now I understand what I have aimed at in life, after I have taken off my body.

It does not only depend on the fact that we take up concepts, ideas and mental pictures of the spiritual worlds, but that we live in a certain life, in a certain way of life as human beings, while we go as human beings of the fifth post-Atlantean culture-epoch towards the sixth and seventh culture-epochs. It depends on the fact that the chasm is bridged really which separates the living human beings from the so-called dead that humankind becomes one more and more not only in so far as it is incarnated in the body, but also as it has taken on those forms of existence which the human being lives through between death and new birth. Spiritual science has not only to bring that to humankind, but for the life which the earth needs for the rest of this post-Atlantean development, spiritual science is the first, I would like to say, still stammering attempt, because what can be given in spiritual science is basically only a stammering compared to that what future generations experience of spiritual science.

My account tried to make that comprehensible by the force of heart what we can think about the relations of life and death, referring today to spiritual science facing life, so that you get another understanding than the head understanding, the lively heart understanding which we seek for, actually, through the spiritual-scientific deepening. That is the task of the fifth post-Atlantean culture-epoch. The sixth and the seventh epochs follow it. However, you understand only what is to be defended as Central European culture if you just feel this Central European culture intimately connected with that which must be gained in the fifth culture-epoch for humankind. Something may then begin from that which I have mentioned in the beginning of this consideration: a widening of the view beyond that what our destiny-burdened times have in their lap.

In the East, a kind of human life prepares which will be significant for the future. You only need to read up about that in the series of talks about the mission of the folk-souls² I held once in Kristiania (= Oslo). But totally different from the soul kind which is just that of the Central European is already the soul kind of the Eastern European not to speak at all of the Far Eastern—totally different. We have already to get on by that what spiritual science should be for us to create an open spirit eye for such things. What is often told that once the Varangians were invited by the Russian-Slavic population that they would have said to them: we have a nice country, but we have no order, come to us and make order. Arrange something like a state for us. What is told sentimentally as a starting point of the Russian history is nothing else as a legend without any historical background. This has never taken place that way. In truth, these Varangians came into the country as conquerors and were not called really. Nevertheless, what is told in history has more significance, even more than it would have if it corresponded to a historical truth. Because it means something prophetic, something really prophetic, something that has not yet happened that happens, however, in future. What should develop in the East, has to develop so that the abilities of the eastern peoples are used to take up what the western civilisation has created, and to process it in itself to get fertilised with that which the West has created. This is the task of the eastern peoples in future.

One can just characterise the nature of the Russian eastern nation briefly. When we look at the real nation—not at that dishonest society which now governs the Russian nation,—then we have to be aware of the fact that the Russian soul has an immense lot of talents that it is gifted as it were for everything; but just while it unfolds its mission in the world human development more and more, will appear that something can be there in humanity what one can call: talent without productive power. The talent will still become greater and greater. That, however, what distinguishes, for example, the Central European, that he has combined his talent with the spiritual force that he produces that “for him whose striving never ceases ...” and lives intimately with his folk-soul. He wants to produce that what he wants to understand at the same time what is there so splendid in Fichte's philosophy where the ego to understand itself wants to produce itself perpetually—one will see only later which significance this philosophy has,—just that what distinguishes Central Europe. The opposite of that is in existence in Russia, in the east of Europe. These Russian souls are receptive first of all: they have the biggest gift for taking up, and if one speaks of productiveness, one is mistaken. They have a vocation to develop talents without productiveness. Today even the concept is difficult to grasp because something like that has not yet existed in the development, but has to develop only bit by bit. In future it happens that from the East over here to the West the call goes out: we have a nice country, but no order—for disorder increases more and more,—come and make order.—Central Europe has a vocation to bring spiritual productiveness to the East. What happens now means that they defend themselves unreasonably against that which must still happen in future. One wants to crush that to which once one will have to come and say: come to us and make order.—It is thus in the historical evolution of humanity that that is thrown back mostly, pushed back mostly what one has to long for in the end. The biggest misfortune would be that the east of Europe, if Russia were victorious in this process. That would not be the biggest misfortune for Central Europe, not at all, but for Russia herself, the biggest misfortune, considered internally, because this victory would have to be cancelled again. This victory could not last with its effects. Thus we stand before the tragic moment of the historical evolution of humanity that the East defends itself against something it will long for in future, will long for with all its forces. Because it would experience an entire decline if it could not be fertilised by the spiritual life of the directly bordering West. In the further course of its culture this West has to produce a lively cultural life, not only idealism, but lively cultural life. This lively cultural life will be like a spirit sun which moves from the West to the East, opposite to the movement of the sun. The external Russian human being will see more and more how little he is able to do by himself how he is dependent on arranging himself really in the whole evolutionary process of humanity; how he commits the biggest sin assaulting the west-European culture.

I would like to say we could feel strange pre-flashes of it. Something appeared in this East that was impossible in the West: the so-called world view of the discalced friars,³ a type of philosophy of the discalced friars which has quickly spread over big circles, while it was not there some years ago at all. Being discalced! The world view of those who make the absolute unbelief in human beings and humanity a philosophy, because they cannot believe that the human being is really something different than that what there walks around between birth and death under tribulation and fright, that the words liberty, fraternity, compassion and love are empty phrases, and that the only wise one is who walks as a pilgrim barefoot through the world, who the whole culture, the whole putrescent west-European culture—as the discalced friar says—feels as a big deception and regards the tattered clothing, the musty room and broad street as something through which the human being walks, when he forced himself to the discalced friars' world view. When a poet allows to express this discalced friars' world view by one of his persons with characteristic words, this must touch us quite strangely who always try to find out that of the Central European world view which can kindle the light of the future for the human beings. If a poet allows to express a person that what is, however, basically a kind of a summary of the discalced friars' world view and their philosophy how does it seem to us?

”Yes what does this person mean to you? Do you understand? He collars you, quashes you under the nails like a fleeing! Then you may feel sorry for him ... Certainly! Then you may manifest your whole stupidity to him. He will stretch you on seven instruments of torture for your compassion; he wraps your intestine over the hand and pulls all your veins out of the body, an inch per hour ... Oh you ... Compassion! Pray to God that one may thrash you simply without any compassion, and finish ... Compassion ... Bah!”

And Gorki of whom you have already heard something says to such words: “Cruel, but true,” while he returns now not only the world view of a poetic personality, as the poet expresses it, but he expresses his own world view which results for him as the consideration of the world. This is the world view of a discalced friar, a world view about which one can just talk like about other world views now in existence. It is the world view which has lost the possibility to come out of itself to something that rays light to life. It has to wait, until it is fertilised by this light, and then it can fulfil its mission in the human evolution. However, now it rebels against that what it just must do. One could experience many phrases in the world, but I say that from the most tragic feeling:

Such phrases, as they were spoken by the most different parties in August 1914 on the war assembly of the Russian Duma, such a sum of phrases exceeds the peak of phraseology. Such a thing is only spoken when any lively productive force of the soul is exhausted. In the East one stands in reality in the eve of that what should become first, and unfolds a force that is opposite to that what will once make this East great. We in Central Europe have to say to ourselves: nevertheless, this East waits just for the spiritual wisdom which has to arise in the middle of Europe.

My dear friends, try to transform that into feelings what I has suggested to you with grievous feelings, I would like to say, in single words that it can light up that what we are able to see as spiritual scientists with enlarged sensations and with which we should familiarise ourselves to understand the real necessity and also the contemporary historical necessity of the spiritual-scientific world view. Then we penetrate ourselves with thoughts which ascend from our souls to cosmic distances. Thoughts which meet then what works down from these spiritual worlds, when peace prevails on earth.

Today I have shown you how the etheric bodies of those souls work which free themselves as unused etheric bodies from the souls, which could work still for years, still for decades here in the physical bodies, for the physical lives. The idea must become apparent to us how many such unused parts of etheric bodies ascend into the spiritual world—still except that what human beings going through the portal of death on the battlefields take with their individualities into the spiritual world. However, these etheric bodies represent a big sum of spiritual forces, those spiritual forces which should help forming a spiritual world view from the spiritual spheres which should seize humanity more and more. It is necessary that thoughts ascending from earthly human beings to the spiritual spheres meet these forces of the unused etheric bodies which are able to work down from the spiritual spheres. These human thoughts have to show understanding for the secret work of the spiritual world into which the forces of these unused etheric bodies are woven.

However, this should be an encouragement for us that we penetrate ourselves with the profundities of spiritual science. Since these profundities stimulate thoughts in us which have an effect then more and more also in other human beings. Depending on what develops as destiny-burdened contents of our days, days full of peace will come when that what the souls have planted of spiritual science in themselves will ascend. It will meet the forces that have collected from the etheric bodies of those who went through the gate of death on the battlefields and flow down. Then this will happen what I would like to subsume in some words as a result of this spiritual-scientific consideration. If we are able to put the fruits of spiritual science in our time rightly, then that will happen what I would like to express in the words:

From the courage of the fighters,
From the blood of the battles,
From the grief of the bereaved,
From the nation's sacrifices
Will grow up the fruits of spirit
If souls aware of spirit turn
Their senses to the spirit-land.

• 1. Galatians 2:20
• 2. The Mission of the Individual Folk-Souls in Connection with the Germanic-Nordic Mythology 11 lectures in Kristiania (today Oslo, June 1910), Steiner's Collected Works volume 121
• 3. the following quotation from the dramatic poem The Lower Depths by Maksim Gorky (1868–1936) stems originally from a writing by Dmitry Merezhkovsky (1865–1941)

My dear guests!

I must ask you to excuse me for speaking in German and not in Dutch; however, I will have to show you a number of photographs to illustrate today's lecture, and they will not be in German, but international.

The anthroposophically oriented spiritual movement from Dornach has been working on this for the last twenty years or so. In the early years, however, the Anthroposophical Society was a member of the general Theosophical Society, but I never put forward anything other than what I currently represent. And when, after this anthroposophy had been tolerated for a while within the Theosophical Society, it was then found to be too heretical and was to a certain extent expelled, the Anthroposophical Society was founded as an independent society.

The anthroposophical movement definitely wants to reckon with the scientific attitude of the contemporary civilized world, it does not want to be anything sectarian or the like, but it wants to have a serious stimulating effect on the various sciences of our time, on the religious consciousness and also on the artistic and social life of the present.

By around 1909, the anthroposophical movement had grown to such an extent within Central Europe that it was impossible for it to work without its own building, and so a number of long-standing members came up with the idea of erecting their own building for anthroposophy. And when I was approached with the intention of erecting such a building, a very specific impulse immediately arose from the nature of anthroposophical work. Otherwise, if one had been forced by some spiritual movement to construct a building of one's own, one would have gone to some master builder and had him construct a Renaissance building or a Gothic building or a Greek building or something similar.

It would have been impossible for anthroposophically oriented spiritual science to proceed in such an outward manner. For this is not something that merely seeks to spread a theoretical culture, but anthroposophically oriented spiritual science emerges from the source of the full human being. I have taken the liberty of explaining how it emerges from this source of full humanity in the two previous lectures here in this hall. But because this is so, because anthroposophy is not merely a one-sided theoretical science, but because it is something for the whole of human life in all its forms of activity, this anthroposophical movement also had to create its own architectural style out of its sources at the moment when it was faced with the necessity of erecting its own building. And we have succeeded in creating such a building. It is not yet finished, but it is already finished to such an extent that courses were held in it last fall and will be held again at Easter. We have succeeded in erecting such a building on the Dornach Hill near Basel in Switzerland.

I said that the style of this Goetheanum, the attempt at a new style of building, was also formed from the same sources from which spiritual science was born, naturally with all the dangers, with all the shortcomings with which such a first attempt at a new style must be associated. Anthroposophy really emerges from the sources of being, not from thoughts or mere experimental and intellectually extended investigations, from the sources of existence itself. Therefore, in all its work, it must connect itself with the creative forces that are active in nature itself, for example, because the ultimate creative forces in nature are, as I have explained in the previous lectures, themselves of a spiritual nature.

I may perhaps use a comparison. Take a nut. It has a nut kernel; this nut kernel is formed in a lawful way. But there is also the nutshell; it could not be otherwise as it is, since the nut is as it is. The same force that shapes the nut kernel also shapes the nutshell in a unique way. Just as the nut kernel is shaped by natural law, so is the nutshell.

In Dornach, anthroposophical spiritual science is taught from the podium. The results of anthroposophical spiritual science are explored. Artistic representations are offered which are an outward expression - artistic, not symbolic or straw allegorical, but artistic - of that of which spiritual science itself is the expression. Therefore, around all this, around the kernel, so to speak, the shell must also be formed, which is [formed] precisely out of the same laws.

Therefore, an architecture has been cultivated in Dornach that is [designed] from the same sense, from the same spirit as anthroposophical spiritual science itself. Sculpture is done there out of exactly the same spirit, painting out of the same spirit. When someone stands on the podium and speaks in ideas, it is just another form of expression of what the pillars speak, what the paintings on the walls speak, what the sculptures speak. Everything is, if I may put it this way, cast from a single mold.

People are so afraid that nothing artistic would be created in this way, but only something symbolic or allegorical. Well, ladies and gentlemen, in Dornach there is not a single symbol, not a single allegory, but everything is attempted to be given in artistic form. The aim is not to somehow embody the ideas that are presented through images, that would be inartistic. Rather, the one spiritual life that underlies it can be shaped artistically at one time, and at another time it can be shaped ideally, in thought, scientifically. Art in Dornach is not a didactic expression of a science, for example, but it is one representation, and science is the other representation of the same great spiritual unknown from which anthroposophical spiritual science draws everything it wants to give humanity.

The entire external design of the Dornach building had to be accordingly. Anyone who looks at this Dornach building will see a double-domed structure, with two circular cylinders standing side by side, but interlocking, and two hemispherical domes above them, which are joined together in the circular segment by a somewhat difficult mechanical construction. Since in Dornach what can be researched through spiritual science is to be brought to the world, this must be reflected in the building itself. The small domed building is a kind of stage in which mystery plays and the like are performed. Eurythmy is also performed, but many other things are planned. The podium for the speaker is located between the small and large domed rooms. The large dome room is the auditorium or audience room for almost a thousand people. This double-domed building expresses the fact that anthroposophical spiritual science has something to say to the world of the present and the future in spiritual, general human and social terms, which I took the liberty of discussing in the two previous lectures.

If you approach the building from the west [and] come towards the main portal, which is oriented to the west, you will first see the following view (Fig. 5). The bottom of the building is made of concrete; at the top is a terrace that leads around the building in a stylized curve. This wooden structure stands on this concrete foundation. The domes are covered with that wonderful Nordic slate that is found in the slate quarries that can be seen on the journey from Kristiania to Bergen, from the Vossian slate quarries. This slate fits in wonderfully with the main idea of Dornach. Concrete and wood are both processed in such a way that an architectural style emerges which can be characterized as the transformation of the existing geometric, symmetrical, mechanical, static, dynamic architectural styles into an organic architectural style. Not as if any organic form had been imitated in the architectural forms of Dornach, that is not the case, but rather I tried, in the sense of Goethe's theory of metamorphosis, to become completely integrated into the natural creation of organic forms and to obtain organic forms which, by metamorphosing them, could then form a whole in the Dornach building; organic forms which are such that each individual form must be in the place where it is.

Imagine the nature of organic forms. Think of something seemingly quite insignificant in the organic form of the human organism: an earlobe. You will have to say to yourself: This earlobe, in the place where it is, could not be otherwise, as it is, if the whole organism is as it has just revealed itself. The smallest and the largest thing in an organic context has its very specific form at its place in the organism. This has been carried over into the building concept of Dornach.

I know very well how much can be objected to this organic principle of building from the point of view of the old architectural styles. But this organic building style was once coined in the Dornach building concept. It may be rejected from the old point of view, but after all, everything new was rejected from the old point of view. In any case, however, if one can make friends with the transformation of static-dynamic, geometric building forms into organic ones, then one will find that all transitions from one organic form to another - not organic [natural] forms, for nothing is naturalistically imitated - [can be experienced] with the same inner regularity as, say, the plant leaf that is at the bottom of the stem, metamorphoses when it appears further up the stem, always [is] the same form, but alternating with the greatest variety.

So in Dornach you will find certain organic forms carried into the building concept everywhere, as they are carved out of the wood here, as they appear here on the entrance pillars as capitals. Here on the side windows (Fig. 4, 12) you can see the same motif, on the windows of the side wing (Fig. 13) too, apparently no longer similar, but nevertheless the same metamorphosed, just as the motif of the green leaf reappears in the flower petal.

If you look at the building from the inside and the outside, you can get the impression: If any motif is near the gate, it is worked differently, so that you can see that the motif has less to bear against the gate, while it has to brace itself against the whole weight of the building. All of this, as it is taken into account in nature in the formation of the bones and muscle shapes, is definitely carried out in Dornach's building concept. Take a look at the bone form within the formation of the knee, it is designed in a wonderfully natural and ingenious way so that certain bones, which form the foundation bones, carry what lies on them. They are expanded and retracted in the right place. Feeling one's way into the forms of organic formation, of carrying, of weight, that was necessary in order to build Dornach.

Here (Fig. 5) you enter. Here is a room to put down your clothes, here is a staircase inside, through which you walk up. You can walk around this terrace and at the same time have a distant view over the countryside, the Swiss Jura.

The same picture, slightly shifted and closer (Fig. 6).

Here (Fig. 7) you can see the building as it presents itself to you from the southwest. Here the gallery, below the concrete building.

The building as you see it when you approach it from the north (Fig. 1), so that you have the large dome in front of you, [here] the small dome. Here the two domes are joined together.

From a point in the north, the building (Fig. 2). Here you can see a strange structure. This is the one that is most criticized. It is the building that stands near the building. I started by looking at the lighting and heating machines as if they were the kernel of a nut, and constructing a shell over it out of concrete, which is extremely difficult to work with artistically. Those who still criticize this building today don't consider what would be standing there if no effort had been made to create something artistic out of the artistically brittle concrete material: there would be a red chimney. I would like to ask people whether that would be more beautiful than what is certainly a first attempt to stylize something out of concrete, which has some shortcomings, but is nevertheless a first attempt to create something artistic in these things.

Here (Fig. 3) the building seen from the northeast. Here is a house that was already standing when we were given the building plot. A house that we very much hope we will be able to buy one day. You can imagine for what purpose we would like to acquire it; of course it disturbs the whole aspect of the building.

Here is the interlocking of the domes (Fig. 17). Here the main wing, here the main entrance (Fig. 10).

Here is the studio where the stained glass windows were made (Fig. 103). It was listed as a studio for grinding the stained glass windows.

Behind it is the boiler house again (Figs. 106, 107). In a neighboring village, Arlesheim, there is a particularly tastelessly built church. I have nothing to say against it, but it is honestly tasteless. Nevertheless, the Swiss Association for the Beautification of Swiss Buildings has managed to say that this [our] building disfigures this part of Switzerland: just take a look at the beautiful church in Arlesheim.

The ground plan (Fig. 20). Main entrance, organ room, auditorium. Here is the lectern. The stage area. Here are the two side wings with the individual rooms for the performing actors and other artists. Here you can see seven columns on both sides. Here in the curve six columns. These seven pillars are not formed out of some mystical urge in the number seven, but purely out of artistic feeling. Just as the violin has four strings, so the artistic feeling here has resulted from inner reasons that a certain artistic development and in turn an artistic conclusion can be achieved by developing just seven motifs. With these pillars, the risk was taken not to design the capital and architrave motifs as repetitions, but in a lively development. When you enter from the west portal, you come across the first two columns. However, they are symmetrical. But if you move on from the first to the second column, the capital of the second column, the base, the architrave above the second column is designed in a way that must be organic. It is designed in such a way that one had to live into the creation and creation of the forces of nature if one wanted to artistically shape the second pillar motif out of the first, the third again out of the second and so on, until a certain conclusion was reached in the seventh pillar motif.

Many visitors come to Dornach and ask: What does the individual chapter mean? You can't ask that at all about art. The essential thing is that one pillar emerges artistically and formally from the other pillar. Whereas in the static architectural style we are actually only dealing with symmetry, with repetitions of the same motif, here we are dealing with a living evolution from the first to the seventh column. I will show the columns later, then you can see this.

Section through the building (Fig. 21).

Original model, cut vertically in the middle (Fig. 22). I originally had to work out the whole building as a model, so that even the building plan, ground plan and elevation, as they were based on, were formed according to this model. This whole model is precisely the embodiment of the Dornach building concept, is conceived in the same way as spiritual science itself is conceived, is to a certain extent another expression for that for which the one expression is spiritual science itself.

Right next to the main entrance, the main portal in the west (Fig. 15). The pictures were taken at a time when construction was still in full swing.

A little further on from the main entrance (Fig. 12). Here the part containing the stairs to go up. Here is a house nearby. This house was built in a very special way. After all, we built the entire structure through the understanding of our anthroposophical friends. The fact that the Dornach hill was used to build this house is explained by the fact that a friend in Basel, near Basel, bought this building plot a long time ago to build a summer house for himself; he then gave us this plot as a gift. We were then able to build there. The friend also wanted to have his house here. And that's when I was given the task - various conditions made it necessary - to stylize a house, a family home with fifteen rooms, out of concrete material. It was a bit of a gamble. There are certainly still flaws in this house, which is formed out of the artistic nature of the brittle concrete material. But such things have to be done for the first time.

A side wing (Fig. 17). These two side wings are inserted like a crossbeam. Here the main motif is again metamorphosed. Everywhere the same and yet again something different, one could say, is contained in the building forms.

Front façade of a side wing (Fig. 14). Here again the motif that is at the main entrance, very widened, designed with rich material, here once more sparingly designed in the same metamorphosis. A certain law of symmetry is observed everywhere, but this is combined with asymmetry. This asymmetry gives the building an artistically pleasing effect and great variety.

Taken somewhat larger, the motif of the façade of one such side wing (Fig. 11).

We enter through the concrete entrance in the west, imagine (Fig. 23). Then we first come to the stairs leading up here. This would be the room where you put your clothes. Then you go to the front, here you enter the auditorium. Here I have dared to make the column shape organic.

[Then] for example this shape here (Fig. 24): There are three motifs standing perpendicular to each other. How did this form come about? Not through any kind of philosophizing, but purely out of feeling. You can say to yourself: anyone who has first entered through the main portal and then wants to come into the auditorium must be able to move in a certain way towards the thought and feeling of what he wants to hear in Dornach from an anthroposophically oriented spiritual view: Here you may enter for the security of your soul, to gain a firm foothold within yourself. Here you may enter in such a way that no illusions of life shall beguile you; that no kind of wavering shall come over you. This has been sensitively expressed here in this motif.

Then you see here a pillar supporting the staircase (Fig. 25). The staircase motif itself is designed in such a way that it is organically braced against the building, in this case against the exit. Here it is carried by a column that does not imitate organic motifs in a naturalistic way, but is just as organically shaped as the forms of living creatures in nature are shaped by the creative forces of nature. How this pillar stands up, how it supports something on one side, where the load to be carried is lighter, how it braces itself against this side, where the main load of the building lies, is expressed in the smallest things in the same way as the earlobe shape expresses the affiliation to the whole human organism. Every form in Dornach must be perceived as a necessity in its place.

Here (Fig. 26) is a motif that I have executed in the various metamorphoses. Here it is made of concrete, in the upper section of wood. It's a front piece for a radiator. As I said, in Dornach the individual forms emerge from each other in a metamorphic way, and there are no abstract forms that are merely appropriate to the underground art, but everything is realized in a strictly organic artistic way.

Here (Fig. 27) you can see the room that you enter when you climb the staircase that has just been built. This is a wooden building. Here is a pillar supporting the ceiling. Everything that immediately follows in the interior is handcrafted by a large number of our friends. It must be emphasized again and again that a large number of friends have gathered in Dornach over many years, all of whom have worked out these individual sculptural forms, which were given to them in the model, by hand. In a sense, the entire wooden structure is the handiwork of the anthroposophical friends. And that is something that could have been exemplary at the same time for the loving cooperation of a group of people.

If you now enter and look backwards in the auditorium, you can see the organ loft here. This is the model (Fig. 30). The idea is not to place the organ in a cavity, but to take the organ and shape the architecture accordingly. Additional motifs were then added during the elaboration.

Here is the interior (Fig. 29). When you enter the interior, you can see the organ porch where the singers stand. Here are the first three columns. I will explain the picture of the column formation in a moment. Above the columns are the architraves, which also show progressive motifs.

Here is the organ loft (Fig. 28).

Here is the space above the organ, sculpted out of wood (Fig. 33). Please take a look at the chapter. It is composed of simple forms. We will make the transition to the next and next capital and architrave forms. You don't have to think about how one capital emerges from another, but it is simply perceived like a leaf on the stem of a plant from which others now emerge metamorphically. Thus the next motifs here are always formed quite sensitively from the previous ones.

Here you have the simple capital motif of the first column (fig. 34).

The first column and the second column (Fig. 35). If you think of the simple motif from top to bottom, from bottom to top, you can imagine how it grows. The drops from above grow into this form, and from below the forms grow to meet them in more complicated shapes. It is the same with the architrave motifs.

Second column motif (fig. 36): already more complicated.

Second and third columns together (fig. 37): Again organically metamorphosed, the third column is obtained from the second column.

The third column on its own (Fig. 38).

Third and fourth pillars together (Fig. 39). What is still simple here has become more complicated. You make very special discoveries in the process. I simply let one motif emerge from the other according to artistic feeling. In doing so, I realized that it is only through this artistic approach that one can really understand the essence of evolution in nature. One usually imagines that the first forms in a developmental process are the simpler ones, which then become more and more complicated. This is not the case. If you work artistically, allowing one to emerge from the other, then you end up shaping the simpler into the more complicated, but when the complication has reached a certain level, things become more harmonious, but simpler again. This is how evolution works: from the simple to the complicated and then back to simplification. This discovery is surprising at first. You create something like this from the purely artistic and then find that it actually corresponds fully to the artistic creation of nature.

Consider the human eye: it is the most perfect, but not the most complicated. Certain organs of lower beings, the fan in the eye, the xiphoid process, are absorbed by the human eye. You come to that by yourself if you shape purely artistically.

Something very strange also happened to me. I said I had to form seven pillars, really not out of any mystical inclination. The seventh pillar turned out to be the end; you couldn't go any further, the motifs had been fulfilled. But later I discovered that if I took the convex shape of the seventh pillar and reshaped it a little artistically, it went straight into the concave, hollowed-out shape of the first pillar. I wasn't looking for that. It was the same with the sixth and second pillars, and also with the third and fifth pillars. I discovered that the capitals and the pedestal figures were something that emerged naturally from the work in the sense of an evolution. This is not something I was looking for. Even in nature itself, such surprising formal relationships arise. When you create artistically, you get these things that confront you from the individual forms, and you come to a deep respect for the mysterious working and weaving firstly in nature, but secondly in the world of forms itself, which you can penetrate imaginatively and artistically and by looking at it.

A column on its own has become relatively complicated (fig. 42). But you will see that by thinking of this motif in such a way that it grows from top to bottom, from bottom to top, something emerges that I did not aim for; but when people look at it, they will say: He has formed the staff of Mercury. I didn't want to form that, but it came out like that.

It spreads out, grows, thus creating this complicated motif (fig. 41), then the motifs become simpler.

Here you can see this motif (Fig. 43). Now I couldn't go any further in the complication. By thinking of it as growing and perceiving it as growing, I created this simpler motif.

The last two columns with their architraves above them (fig. 45). The column directly in front of the stage entrance (fig. 46).

In this way, you can see how the individual capitals came about, how the entire column motifs developed artistically in their evolution.

Here we are in front of a plinth (Fig. 48). I wanted to show these pedestals in turn, one after the other, how they develop apart in the same way as the capitals.

All pedestals (figs. 48-54). First becoming more complicated, then simpler again.

Here you can see from the auditorium into the stage area (Fig. 57). Here you can see the painted interior of the stage dome. Here the architrave above the columns of the auditorium. Here the auditorium closes off the stage area. Still in progress is the gap that connects the auditorium with the stage area (Fig. 56).

Another view from the auditorium, whose last columns you can see, into the stage area (Fig. 55). Here the painted stage dome. With regard to the painting of the two domes, however, I cannot give you such pictures, or rather I cannot give you pictures that speak as clearly as I can about the other. For with regard to the painting of the Dornach building, what I once described as the essence of modern painting has been very seriously striven for and followed, at least in the small dome room. Everything that is created in painting must be extracted from color.

The world of color is a world unto itself. The person who immerses himself in the world of color learns to recognize the creativity of each individual color; he learns to recognize the creativity that lies in the harmony of colors. Those who know how red affects human perception, how red speaks from within, those who know that blue has a formative, creative effect, come to shape the painterly world out of the colors

This is roughly what they tried to create when painting the small domed room in Dornach. The essential thing is always, if I may put it this way, the spot of color in a certain place. Although the figurative is born out of color, everything is originally conceived out of color. Light, dark and colors are actually the only things that are justified when you depict something painterly with the help of the surface; drawing is actually a mendacity. Take the horizon line: the blue sky above, the greenish sea below. If you paint it like this, then the horizon emerges by itself as the creature of the color encounter. And so it is with all lines in real painting. In painting, form is the work of color. This is what was attempted in Dornach.

There (Fig. 64) you first see what is under the dome, the architrave motif, directly above the group that is to be placed in the east of the building as the sculptural center of this building, so to speak. A motif from the small domed room (Fig. 66). I ask that these motifs be judged in the same way as those of the large domed room, except that six columns are intended on both sides; thus the whole shapes and designs are “ben other.

A capital motif of the small domed room (fig. 58-63).

The first thing in the painting of the small domed room when you enter it (Fig. 73). Of course, you will only get a real sense of what I can show you now when you feel this [photographic] reproduction in its defects, when you say to yourself: What is this actually? There should be color! Of course it is also color, everything is taken out of the color.

Here is a child flying towards a kind of fist figure (fig. 69). The child is red-yellow, the fist figure in blue.

Here fist (fig. 70), [here] the child (fig. 69). This fist figure roughly represents the civilization of the fifteenth, sixteenth century, in which we are actually all still immersed. However, that which takes shape from that civilization in external theoretical science is basically only a surface. The person who lives into the world view that has emerged through the newer natural sciences with his whole human being feels death strongly on the one side and budding, germinating life on the other. These two polar opposites confront us precisely from the present-day view of nature. Just take the following: The way we describe nature, we use terms that are basically taken from the dead, the mineral. Our natural scientists see an ideal in thinking of plant and animal life along the lines of the mineral, perhaps even being able to work experimentally in this direction. The idea of death is very strong (Fig. 71). On the other hand, if we delve into our self-consciousness, there is that life which is polar opposite to death, which we feel in particular when we allow the life of a child to affect us uninfluenced by knowledge. It is entirely in keeping with the feeling that a fist figure appears here, painted out of the blue.

[Here] the only word you will find in the entire structure: ICH (Fig. 72).

It is at this time, when this fist figure enters modern civilization, that we first really get to know the ego as the abstract content of self-consciousness. As you know, older languages still have the I in the verb. In this age, the ego is peeled out, set apart, when at the same time this culture appears, the political contrasts of which I have just described. This is the first motif that confronts us in the painting of the small dome.

Here Faust (fig. 70), here Death (fig. 71) as the contrast to the child. It is precisely the most modern cognitive and spiritual life that is to emerge in this motif, but out of the color, out of the yellow-reddish tone of the child, the blue tone of Faust, the brownish-blackish tone of this skeleton.

An angel-like figure above Faust (fig. 74). In a sense, everywhere below is a figure representing the more human, above it a spirit figure, the inspirer, the inspiring figure.

Here (fig. 75) is an image born out of the sensibility of Greek culture, i.e. more in the past. The fist figure was conceived out of modern culture, which we are still part of. Here is a kind of Pallas Athena figure, perceived from Greek culture, with the inspiring figure above it (Fig. 76).

Also such an inspiring, spirit-like figure (fig. 77).

Here (fig. 78) going further back an initiate of the Egyptian culture, above him the inspiring figure, so that everything worked out of the color is really intended here as figurative, which even represents the successive cultures and their evolution.

Here again two figures (fig. 79), and below them the figure that I will show you in larger size later. This is a kind of man of more recent times, a man of the present Central European culture. That which is ambivalent in this man of the present is expressed in his inspiration, which is above him. Here is a Luciferian figure. In this Luciferic figure there is to live all that which lives in that human nature, that through which man wants to go beyond himself, through which he falls into the rapturous, mystical, theosophical. The other, the Ahrimanic, through which he falls into the philistine, the intellectual-materialistic. These two opposites are in every human being today. Man seeks a balance between this duality. Everything in him that leads pathologically to fever, to pleurisy, is in this Luciferic form; everything that leads to sclerosis, to calcification, is in this Ahrimanic form.

Here (Fig. 81) you see one thing, in a sense the human being with those forces that age him, drive him towards sclerosis, drive him mentally towards intellectuality, towards materialism. Man would be like this, despite the fact that no one desires it so much, so Mephistopheleanahrimanic, if he had no heart, if he were merely a man of intellect. He is in all of us, but we also have a heart.

This (Fig. 80) is the one who represents us if we only had a heart and no mind. The Luciferic figure: rapturous, mystical, theosophical, everything that wants to go beyond the human being. Here is the human being who, with the help of these two again polar, contour-like opposing effects, really feels duality and can only bear it if the child is placed by his side. The man of the present in his ambivalent nature. Here (fig. 82) still somewhat larger, the same man who feels conflict within himself.

Here (figs. 83, 84) we come somewhat closer to the center. Here two figures, one painted more light, the other more dark. I have always taken the view that the Russian people's soul contains the man of the future. Today, only in the East is everything distorted. Today, through Lenin and Trotsky, the East is working towards the death of culture, towards the most terrible destruction. For all that which is at work in the East as forces of decline in the most terrible way can only lead to the destruction of all culture. But that is not what corresponds to the Russian national soul. And if nothing else would bring down Lenin and Trotsky, the Russian people's soul would one day bring them down. But the Russian people's soul is such that every Russian has his own shadow next to him. There is not only the ambivalent man as in Central Europe, who carries Lucifer and Ahriman within him, the enthusiastic and the materialistic, there is a man who has a second man beside him. This shadow must first be absorbed by the man of the future, but then he will also become the man of the future.

Here (Fig. 83) the inspiring angel, above it a centaur figure. When the man of the future will have attained his maturity, this figure will be that which may be put forward as the actual inspirer next to the angelic figure; today he is still centaur-like.

Here (Fig. 84) this centaur figure, the starry sky in between, so rightly sensing that evolution in the spirit which hovers between the angelic and the animal. Man stands, as it were, between the animal, which has assumed a human form in its passions and instincts, and the angelic, in which the ahrimanic is transformed into the spiritual and thereby receives its cosmic justification.

Here (fig. 85) from the other side, symmetrically situated, the angel, the centaur figure, carved out of the yellow.

Here you can see what is painted in the middle: a kind of representative of humanity (fig. 86). Anyone who sees this representative of humanity may feel as if it were an embodiment of the figure of Christ. This Christ figure in the middle is shaped as I had to place it according to my supersensible view of the Christ figure, which I believed, as this being really lived in Palestine at the beginning of our era. The traditional figure of Christ with the beard was only invented in the fifth or sixth century. Today we have to go back through spiritual scientific research to the time when Christ lived in Palestine in order to be able to discover his form through extrasensory vision. I make no claim to be believed authoritatively that this is the true figure of Christ, but I see it this way and I hold from the depths of my being that this is the figure of Christ. Below it, carved into a rock, is the figure of Ahriman. From the right arm of the

The figure of Christ emanates lightning bolts that snake around the ahrimanic figure. The Ahrimanic figure is everything that man would be if he had only reason, only intellect, only a materialistic attitude, not a heart. Above it is the figure of Lucifer, carved out of the red, all that which in man tends to rapture, to fantasy, to one-sided theosophy, to mysticism.

Here (Fig. 87) you see this figure of Lucifer, the face painted entirely out of the red, above the figure of Christ.

The Ahrimanic figure (fig. 88), the countenance - the wings are bat-like in the Ahrimanic figure - bound by the lightning bolts emanating from the hand of Christ. Of course, it all depends on how you perceive it from the color.

Here is the head of the Christ figure (fig. 90). This is what is painted into the dome at the very east end of the small dome room. Below this painting - Christ, Lucifer, Ahriman - is a nine and a half meter high wooden group (Fig. 93); again in the middle is the representative of humanity, who can be perceived as Christ. Twice above it is the Lucifer motif, twice below it the Ahriman motif. And then out of the rock an elemental being, which looks at the Christ in the midst of Lucifer and Ahriman like a natural being.

Here (fig. 91) the first model of the Christ figure in profile, as I made it in order to base the wooden group, the sculpture on it.

En face the first model; it is somewhat defective (fig. 92). A model of the Ahriman figure (Fig. 99). A Lucifer figure (Fig. 101), at the side of the wooden figure in the middle.

Another Lucifer (Fig. 98). Above it, carved out of the rock, an elemental being bending its head, as it were, and looking at Christ in union with Lucifer and Ahriman. I have dared to form a face quite asymmetrically, so that it is carved out of the composition. This is usually done in such a way that the composition is made up of the individual figures. Here in the wooden group, the individual figure is always created from the meaning and spirit of the whole composition, hence this asymmetry. It is a completely asymmetrical face, but it has to be like this at the point in the composition where it is in the group.

Here you have the heating and lighting house (Fig. 106) standing on its own, the rear front completely adapted to the machines that are inside. The whole thing is only finished when the smoke comes out of the top. Then these extensions will also be perceived as justified. Artistically, one creates from the form and cannot give an abstract explanation as to why it is this way or that. Some people think they are leaves, others think they are ears. That's not the point, it's the form that matters, which adapts on the one hand to growing out of the boiler house and on the other hand to what happens in the boiler house.

The glass house in which the glass windows have been cut (Fig. 103). These windows are located in the auditorium. They are cut out of monochrome glass panes, i.e. glass panes tinted with a single color. They have a certain history: We had first ordered glass panes from a factory near Paris in the spring of 1914, but the shipment was so delayed that it simply disappeared on the battlefield; we never saw anything of it. We had to buy the panes a second time.

The idea is that the motif is now cut out of the single-colored glass pane using special machines. The pane is then inserted and the work of art is created in the sunlight that passes through. This is connected with the whole idea of building in Dornach. In buildings everywhere else, you have to deal with walls that close off the room. In Dornach you have walls that don't evoke the idea at all: You are closed off. Everything I have now shown you is actually designed to make the walls artistically transparent. The viewer or listener has the feeling in the building that the wall is transparent, artistically transparent through its form, and that he is in contact with the whole wide universe. This is expressed artistically and physically through these glass windows, which are actually only a kind of score, as they are worked out as glass etchings. They become works of art when the sunlight shines through them. In other words, what is inside the building expands into the outer, sunlit nature. The glass cutting had to be done in this studio, which now serves as the building office.

The door to the glass house (Fig. 104). Not even philistine door handles, but completely new door handles (Fig. 105).

[Now] a small sample of the stained glass windows. All kinds of motifs cut out of the single-colored glass pane, but they only make sense to enjoy when you are standing in front of them.

Here (Fig. 112) a pair of people, the feelings of this pair of people carried out in what is around them.

Another window motif, scratched out of the glass (fig. 110). The glasses are not all of the same color, but one color is always followed by another. So that when you enter the building, you can see the different colors from the various windows. The whole room is then illuminated with a symphony of colors, which is artistically perceived as being composed of the most diverse colors. Now, ladies and gentlemen, I have taken the liberty of presenting to you the architectural concept of Dornach in the eighty pictures I have shown you. I have also taken the liberty of explaining to you how this Dornach building concept aims to replace merely static, geometric, symmetrical building with organic building. This had to happen because this spiritual science, as I have represented it here in my lectures, is not merely a one-sided science, but full of life; because it wants to draw fully from the source of world and human life. Therefore, it is not merely a phrase when it is said that religion, art and science and social life should be united with one another, but that the building in its new architectural style simply had to express the same thing out of the whole essence of this spiritual science that is expressed in the spiritual science itself through thoughts or laws.

My esteemed audience, through the willingness of a large number of understanding friends to make sacrifices, we have brought the building so far that last fall we were able to have about thirty experts, people of practice, hold courses in this building, and shorter courses are to be held again at Easter. However, the building is not yet finished. We can only express the hope that we will be able to complete this building, from which a spiritual-scientific movement, which will also bring the social liberation that is necessary for the people of the present and the near future, will emanate. For this, however, it will be particularly necessary to have the international understanding that I described yesterday as the basis for a world school association that works towards the liberation of spiritual life as one member of the tripartite social organism. It will be necessary for this spiritual life to be promoted and supported by the World School Association in an international way.

With regard to the building of Dornach, I know very well what can be objected to from older points of view, from old architectural styles. But if we never dared to do anything new, the development of humanity could not progress. And the impulse to move forward has to do above all with that which wants to emanate from Dornach as anthroposophically oriented spiritual science. Forward in the development of humanity, according to the goals that I indicated yesterday at the end of the lecture.

We know, in that we have also formed this outer shell of anthroposophical spiritual science in the building of Dornach, the Goetheanum, what all can be criticized about this building, what all can be objected to it. We have only one justification for ourselves, which is ultimately decisive for everything new: we must dare to try this new thing. And we always remember what is true: that what is justified will work its way through against all resistance if it is justified. If it is not justified, it will be eliminated and will do little harm to humanity. In the face of all opposition, it will become clear whether the building idea of Dornach is justified as an outer shell for anthroposophically oriented spiritual science. We can only say: we think it is justified, and that is why we dared to do it!

When we can meet so seldom, one has naturally the desire to put as much as possible into a lecture, and it may sometimes happen that one gives perhaps too much. I intend nevertheless making the bold attempt to give you today a description from one point of view of what may be called the other side of man's earthly existence; and I want to make clear to you at the same time the importance and significance for our age of this deeper kind of knowledge,—this spiritual knowledge.

How much, after all, does man know ordinarily of his existence here on Earth? What can his senses and his sense-bound intellect tell him? With ordinary consciousness he is conscious only of his waking life, Yet it is surely not without meaning that the guiding Spiritual Powers of the World have inserted into man's life on Earth the condition of sleep.

Between the time of falling asleep and the time of awaking a very great deal takes place. In fact, of all that the Spirit has to accomplish on Earth through man, by far the greater part is accomplished during sleep. As long as we are awake, what happens on Earth through us is limited to what we do,—either to ourselves or to the things that are around us. When we go to sleep, however, another activity begins. Whilst we are asleep, lofty Spiritual Beings work upon the human soul, with the object of bringing man to his full and complete evolution in Earth existence.

It is possible for one who has acquired modern initiation knowledge to have clear and detailed insight into the significant events that take place during sleep. We must not of course make the mistake of imagining that these events take place for the initiate alone; they are experienced by all human beings alike. Indeed, human evolution is entirely dependent upon these events that happen with us between the moment of falling asleep and the moment of awaking. The difference with the initiate is just this,—that he is able to draw our attention to these events. And it is increasingly important that all who give any thought at all to the meaning of existence on Earth should be alive to the significance of what happens in sleep.

Let me now sketch for you in bold outline the influences that play into the sleep of man. Suppose someone goes to sleep. As you know, we describe the process in the following way. His astral body, we say, and his I loosen themselves from the physical body and the ether-body, and are in the Spiritual World; they no longer permeate the physical and etheric bodies as they do in the waking state. But when we try to go a little further and form a picture of what really takes place with man during the condition of sleep, we find that it is necessary first to come to a clearer perception of the nature of man's connection with the Earth during waking hours. How is man connected with the Earth while he is awake? First of all, through his senses. With the aid of his senses, he perceives and cognizes the phenomena of the various kingdoms of Nature. But this is not all. Man is also connected with the Earth through activities he performs unconsciously,—unconsciously, that is, even while he is awake. Man breathes, for instance, and is thus connected with the whole Earth. The whole Earth plays into the air man takes in with his breath. In the air he breathes, countless substances are present in a highly rarefied condition. And the very fact that they are present in this rarefied state enables them to exercise an influence that is of no small importance when they are received through the breath into the organism of man. What man perceives with his senses enters into him consciously; but subconsciously, even during waking life a vast amount enters into man that is more substantial than what enters him by the more tenuous and ideal paths of perception and thought. By way of the breath man's environment comes into him in a more material and substantial manner. Nor need I remind you of how utterly dependent the human organism is on what it receives in the way of earthly nourishment. So that altogether we have to recognise many influences working from the Earth upon the awake human being.

We are not, however, at present pursuing the study of that any further; what concerns us today is the influences that work upon man in sleep. And here we find that whereas during waking hours man stands in connection with external earthly substances, when he passes over into sleep, he comes into a certain connection with the whole Cosmos. I do not mean to imply that man's astral body assumes every night the vastness of the Cosmos. That would be an exaggeration. It is nevertheless a fact that every night man grows out into the Cosmos. Just as here on Earth we are connected with the plants, with the minerals, with air, so are we connected in the night with the movements of the planets, and with the constellations of the fixed stars. From the moment we fall asleep, the starry heavens become our world, even as the Earth is our world when we are awake.

Coming now to describe rather more in detail how we make our way after falling asleep, we find we can distinguish different spheres through which we pass. First comes the sphere where the I and the astral body—that is to say, the soul of man as it finds itself in sleep—feel united with the movements of the World of the planets. When we wake up in the morning and slip into our physical body, we have in us, as we know, our lungs, our heart, our liver, our brain. In the first sphere with which we come in contact after falling asleep—and it will also be again the last sphere we enter before awaking—we have in us the forces of the movements of the planets. This does not mean of course that we receive into us every night the entire planetary movements; we carry within us a little picture, as it were, wherein the movements of the planets are reproduced. And this picture is different for each single human being. That, then, is the first experience every one of us encounters after falling asleep. We follow, as it were, with our astral body all that happens with the planets, as they move out there in the wide spaces of the Universe; we experience it all in our astral body in a sort of planetary globe.

Perhaps you will say: But how does this concern me, if I cannot perceive it? True, you do not see it with your eyes, nor hear it with your ears. But no sooner have you passed over into the condition of sleep than the part of your astral body which belongs in waking life to your heart, becomes for you an eye,—becomes, in very fact, what we may call a heart-eye; and with this heart-eye you ‘see’ what is now taking place. For present-day mankind, the perception is a very dim one. Nevertheless it is more assuredly there; the heart-eye perceives the experiences of this first sphere of sleep.

Very soon after you have fallen asleep, the heart-eye begins also to look back at what has been left lying in bed. Your ego and astral body look back with the heart-eye upon your physical and etheric bodies. And the picture of planetary movements that you are now experiencing in your astral body, rays back to you from your ether-body; you behold a reflection of it in your ether-body.

Present-day man is so constituted that as soon as ever he wakes up, he immediately forgets the dim consciousness that he had in the night by means of his heart-eye. There are however, dreams in which we can catch, as it were, an echo of it. Such dreams are astir with an inner movement that is reminiscent of the planetary movements. Then into these dreams come pictures from real life; but that is only when the astral body has begun to dive down into the ether-body, which latter carries and preserves for us the memory of our life.

Let me describe for you something that can easily happen. You wake up in the morning, having passed again on your return through the sphere of the planetary movements. Let us suppose that you have experienced a particular relationship between Jupiter and Venus. Such an experience must be intimately connected with your destiny, otherwise you would not have it; and if you could bring the experience back into life—into your ordinary day-time life—it would shed a wonderful light on your faculties and capabilities. For the fact is, these faculties of ours are not of the Earth, they have come hither from the Cosmos. According as is your connection with the Cosmos, so are your gifts and talents, so is your goodness,—or, at any rate, so is your inclination to good or to evil. If you could bring back into day-life the experience of which we were speaking, you would be able to see what Jupiter and Venus were saying to one another, for you would see what you had seen in the night with your heart-eye,—I could equally well say, heard with your heart-ear, for these finer distinctions do not exist for the experiences of sleep. Since, however, all this is only very dimly perceived, it is forgotten. But the result of the experience remains in your astral body; the mutual relationship between Jupiter and Venus produces a corresponding movement within your astral body. And now there mingles with it some experience you had long ago, perhaps when you were 17 or 25 years old,—let us say at noon one day, in Oxford, for example, or in Manchester. The pictures of this long-past experience of yours intrude themselves into the cosmic experience; the two get mixed up together. As you will see, therefore, the pictures that are given us in dreams have a certain significance, yet are not the essential part of the dream; they are like a garment that weaves itself around the cosmic experiences.

Now, through this whole experience that comes to you in the way I have described, runs a vein of anxiety. In almost every case it is accompanied by a more or less intense feeling of anxiety,—anxiety, that is, of a spiritual nature; and particularly at the moment when the cosmic experience sounds back, shines back, to the soul from the ether-body. Suppose the influence due to a certain relationship between Jupiter and Venus is raying back to you from your ether-body, and one ray—I call it quite simply one ray, but it tells ever so much to your heart-eye!—one ray comes back from your forehead, while a second, that comes from the region below the heart, mingles its music and its light with the first. In every human soul that is not completely hardened, this will give rise to the feeling of anxiety and apprehension of which I have spoken. The soul will be constrained to say to itself in sleep: The cosmic mist has enveloped me, it has received me into itself. We feel indeed as though we ourselves are becoming as dim and as nebulous as the cosmic mist, as if we are now nothing but a cloud of mist floating in the Mist of the Worlds. Such is the character of the first experience that meets the soul after falling asleep.

And then another feeling begins to arise in the soul. Out of this first experience, where we are anxious and apprehensive, feeling ourselves to be no more than a little wave of mist within the Mist of the Worlds, another mood develops within us, a mood of devotion to the Divine, devotion and surrender to the Divine that fills the Universe and pervades it.

This then is how it is with us, my dear friends, in the first sphere into which we come after falling asleep. Two fundamental feelings live in our soul; I am in the Mist of the Worlds,—I would fain rest in the bosom of the Godhead, that I be safe and protected and dissolve not away in the Mist of the Worlds. This is moreover an experience which the heart-perception must needs carry over into waking life in the morning, when the soul dives down again into the physical and ether bodies. For if this experience were not brought over, then the substances we take as nourishment during the day would assume within us their own completely earthly character and throw our whole organism into disorder. And this applies not only to what we eat but to all the substances that undergo within us the process of metabolism. For even if we go hungry, substances are nevertheless continually being taken—in this case, from our own body—and worked upon through metabolism.

Sleep has, as you see, my dear friends, immense significance for the waking condition. And we can only record our acknowledgment of the fact that in this epoch of evolution it is not left to man himself to see that the Divine forces are carried over into waking life. For it would go hard with human beings as they are in the present age, did it rest with them to bring these influences in full consciousness from the other side of existence and bear them into the waking life of day.

And now man comes into the next sphere. This does not mean, he leaves the first; no, for the heart-perception it is still there. This next sphere, which is a much more complicated one, is perceived by another part of the astral body,—the part which belongs in waking life to the solar plexus, and to the whole limb organisation of man. The part of the astral body that permeates the solar plexus and the arms and legs is now the organ of perception, and with the aid of this organ man begins to feel the forces in his astral body that come from the Signs of the Zodiac. These are of two kinds—the forces that reach him from the Zodiac direct, and the forces that have first to pass through the Earth. For it makes a great difference whether a particular sign is above or below the Earth.

Man has therefore in this second Sphere what we might call a solar or Sun-perception. He perceives with the part of his astral body that is associated with the solar plexus and the limbs,—an organ of perception that can rightly be called a Sun-eye. And by means of his Sun-eye man becomes aware of his relationship, not now merely, as before, with the planetary movements, but with the entire Zodiac. The picture you see, is widening; or rather, man himself is growing out further into the picture of the Cosmos. And here again, man is able to behold a reflection of the experience when he looks back on his own physical and etheric bodies.

Every night it is thus given to man,—that is to say, to the part of him that goes out of the body—to come into relationship with the whole Cosmos; first, with the planetary movements, and then with the constellations of the fixed stars. In this latter experience—which may come half an hour after falling asleep, or rather later, but with many people comes quite soon—man feels himself within all twelve constellations of the Zodiac. And the experiences he encounters with the constellations are exceedingly complicated.

I verily believe, my dear friends, you might have traveled far and wide and visited the most interesting and important regions of the whole Earth, and yet not have had such an amount and variety of experiences as your Sun-eye affords you every night in connection with one single constellation of the Zodiac. For the men of an older time, who still possessed in full force the powers of clairvoyance and could perceive in a dreamlike consciousness very much of what I have been describing to you, the experiences of sleep were less bewildering. In our time it is exceedingly difficult for man to attain with his Sun-eye to any degree of clarity in regard to this complicated twelvefold experience of the night. He needs to do so, even if by day-time he has forgotten all about it; but he hardly can unless he has received, with the understanding of the heart, knowledge of the Christ and of all that the Christ willed to become for the Earth in that He passed through the Mystery of Golgotha. If we have once felt what it means for the life of the Earth that Christ has gone through the Mystery of Golgotha, if in our ordinary waking life we have thought about the Christ, then our astral body is able to receive via the physical and etheric bodies, a certain tincture or quality which brings it about that Christ becomes our Guide and Leader through the Zodiac during sleep. For, as in the sphere of the planetary movements, so here again a feeling of anxiety comes over man. He feels: What if I lose myself in the multitude of the stars, and in all the manifold happenings that take place among them! But if he is then able to look back upon thoughts and feelings and impulses of will that he has directed in waking life to the Christ, then Christ becomes for him a Guide, bringing order into the bewildering events of this sphere. And so the fact is brought home to us that only when we turn our attention to the other side of life, are we able to appreciate the full significance of the Christ for the life of Earth, as it has been up till now; and as for what the Christ has yet to become for the life of Earth,—no one within the ordinary civilisation of the present day can really understand this.

There are of course few among us who can be said to go through the experiences of sleep aright; and these experiences are often given a false interpretation. Human beings who have not come in touch with the Christ Event bring these experiences of the night into the waking consciousness of day-time in a disordered and confused manner. We can understand how this happens when we know what it is that really takes place with us during sleep. As we have seen, when we have passed through the sphere of existence where we are enveloped in mist or cloud, we find ourselves approaching a world that confuses and amazes us. Here it is that the Christ appears before us as a spiritual Sun and becomes our Guide; and then all the confusion resolves itself into a kind of harmony that we hear and understand. That this should be so, that we should have in the time of sleep the Christ for our Guide, is a matter of the very greatest importance for us. For, the moment we enter this sphere and begin to have all around us the living interplay of constellations of the Zodiac and movements of the planets—at this moment we encounter also our Karma. With our Sun-eye we behold our Karma. Yes, it is indeed so, every human being has sight of his Karma—in sleep. All that is left of the perception in waking life, is a kind of faint echo vibrating in the feelings.

Suppose a man has begun to tread the path of self-knowledge. He will find perhaps that his soul is imbued at times with a mood and attitude to life that are like a distant echo of the experience he has had in sleep, where the Christ came forward as his Guide and led him in the night from Aries through Taurus and Gemini, etc., making plain to him the World of the Stars, so that he has returned with renewed strength to the life of day. For that is the marvellous experience that awaits man in this sphere, None other than the Christ Himself becomes his Guide through the bewildering events of the Zodiac, going before him and pointing the way from constellation to constellation, that he may be able to receive into his soul in their right order and harmony the forces he needs for waking life.

Such then is the experience man undergoes every night between falling asleep and awaking,—an experience he owes to the fact that his soul and spirit have kinship with the Cosmos. For, even as he is related to the Earth with his physical and etheric bodies, so with his soul arid spirit, with his astral body and Ego, is man related to the Cosmos. And when he has come away from his physical and etheric bodies and has grown out into the cosmic world, and the experiences he undergoes there shine back to him, in a kind of inner picture, from the part of him that remains in bed, he feels very deeply connected with the Cosmos and would, in fact, be strongly drawn to go still further out, to go out beyond the Zodiac,—were it not for the presence of another force that draws him back. On account of this other element that enters into all the experiences that befall man during sleep, it, is not possible for him, between birth and death, to go out beyond the Zodiac, We have here to do with an influence of an entirely different kind and quality, the influence, namely, of the Moon.

The effect of the influence of the Moon is to tinge the whole Cosmos during the night—and this happens even at the time of New Moon too—with a certain substantiality. This substantiality man experiences, in addition to all else. He feels how the Moon forces hold him back within the world of the Zodiac and bring him again to the moment of awaking. Even in the very first sphere he enters after falling asleep, man already divines dimly within him the presence of this influence; he begins to be acutely sensible of it in the second sphere, where he has a powerful and vivid experience of the mysteries of birth and death. The organ for this experience lies much deeper within man than the heart-eye or even the Sun-eye; it may be said to extend over and involve the entire man. With this organ, man experiences every night how he came down as soul and spirit from the world of soul and spirit, how he entered through birth into a physical existence, and how his body is gradually passing over into death, For the fact is, we overcome death, until the time when death really occurs as a final event. Something else too is associated with this experience. The very forces that enable us to experience how the soul goes on its journey through the earthly and bodily reveal to us also in the same moment our connections with the rest of mankind.

I would have you mindful of the fact, my dear friends, that even a most insignificant meeting or contact with another human being is not without its place and connection in our whole destiny. And whether the souls, with whom we have been together in some past Earth life or with whom we are connected in this present life, are now in the spiritual world or are with us here on Earth, all that we have had to do with one another as man to man, all human ties, intimately related as these are to the secrets of birth and death, show themselves now to the spiritual eye, if I may call it so, of the entire man. And as all this comes before our view, we feel we are indeed standing within the stream of our whole life-destiny.

This has to do with the fact that whereas all other forces—the forces of the planets and of the fixed stars—tend to draw us out into the distant Cosmos, the Moon wants to place us once more into the world of men. The Moon draws us away from the Cosmos. The Moon has forces that are directly opposed to the forces both of Sun and of Stars; it ensures for us our kinship with the Earth. It is accordingly the Moon that brings us back every night,—drawing us away from the Zodiac experiences into the experiences of the planets, and thence into the experiences of Earth, taking us back once again into our physical body.

Here you have the difference, from one point of view, between sleep and death. When man goes to sleep, he remains still in close connection with the forces of the Moon. The forces of the Moon point out to him every night afresh the significance of his life on Earth. This is made possible by the fact that he can see in his ether body the reflection of all his experiences of the night. At death, however, man withdraws his ether body from the physical body. Then begins, as you know, the memory that looks back over the last Earth life. The ether body expands and fills for a few days the cosmic cloud of which I have spoken. I told you how every night we live our way as cloud, as mist, into the Mist of the Worlds. In the night this cloud of mist which we are, is there without the ether-body; but when we die, our ether-body is present with it for the first few days. Then the ether-body gradually dissolves away into the Cosmos, memory fades and disappears, and we have—instead of a reflection of star experiences thrown back from the part of us we left lying in bed—we have now after death an immediate inner experience of the movements of the planets and of the constellations of the fixed stars.

You can read in my book Theosophy a description of these experiences from another point of view. You have there a description of what man finds, as it were, around him between death and new birth. But just as here on Earth you would not have around you colours and sounds, for instance, unless you had in your body eyes and ears, and unless you could breathe and had within you lungs and a heart, so neither could you after death perceive around you what you find described in my book as “soul world” and “spirit land,” unless you had within you Mercury, Venus, Mars, Jupiter, Aries, Taurus, Gemini, etc. These are within you, they are your organism, your cosmic organism by means of which you experience after death. And the Moon cannot now bring you back, for it could only bring you back to your ether-body, and that has dissolved away into the Cosmos.

Man has however even after death something left in him of the force which he inherits from the Moon, enough to enable him to remain for a season in the soul world, with gaze still fixed upon the Earth. Then he passes on to spirit-land, and here he feels and knows that he is undergoing an experience where he is beyond the Zodiac, beyond the Heaven and the Fixed Stars. Such is the course of man's life in the time between death and new birth.

I could also give you another description of man's nightly journey to the spiritual world, describing it for you in a picture. Only, you must beware of taking the picture too literally, for, as you know, it is well nigh impossible to express these things in earthly concepts. Nevertheless it is a true picture that I am giving you, and it will help you to follow this journey in all its detail.

Imagine before you a meadow. From each single flower on the meadow—from the flowers too that blossom on the trees around—a spiral rises and goes out and out into cosmic space. These circling spirals carry the forces whereby the Cosmos fosters and regulates the growth of plants on Earth. For plants do not grow merely out of their seed; they need also for their growth the cosmic forces that surround the Earth with their spirally directed influences. And the cosmic forces are there in winter too; they are there even in the desert where no plants grow. When night comes for man, he has to use these spiral forces as a kind of ladder whereon he may mount up into the realm of the planetary movements. Man ascends into the movements of the planets on the ladder of the spiral rays that circle upwards from the plants. And then there is another force, the force that makes the plant shoot upwards from its root,—for there must be a force at work, to enable the plant to grow upwards. With the aid of this force man is carried up into the second sphere that I described.

Recall for a moment those experiences I related to you, where man comes into a state of anxiety, and feels: I am no more than a tiny cloud of mist in the great Mist of the Cosmos,—I must rest in the bosom of the Godhead. If we would relate this experience of the soul to the conditions within which we live on Earth, we would have to express it in the following way. It is as if the soul would say: I rest in the blessing of the Cosmos as it hovers over a cornfield that is just opening into flower, I rest in the blessing of the Cosmos as it hovers over a meadow whose blossoms are unfolding to the light. For what is it that sinks down to the plants in spiral lines of force? It is the bosom of the Godhead, quick and instinct with life, the same within which man finds himself sheltered and enclosed every time he falls asleep.

The Moon, on the other hand, leads man back to the animal aspect of his nature. The forces of the plants tend perpetually to carry him out—farther and farther out into the wide universe. But man has also in his make-up something that he shares with the animal kingdom, and because of this the Moon is able to bring him back again every morning,—back into his own animal nature.

Here, then, you have a picture of man's connection with the Cosmos, and of its influence upon him during sleep. We can carry the picture a little further. With the heart-eye, the Sun-eye and the eye that is entire man, we may experience in sleep the kind of feeling to which we are accustomed in waking life when we are drawn into an intimate and near relationship with some other person. It is not said to us in words, nor do we reason it out. The plants it is who tell us of it; we hear of it from the plants that lift us up, as though on a spiral ladder, into the world of the planets, whence we are sent forth again into the world of the Zodiac.

If we wanted to put into words what we experience in this way, we could say: I have a relationship to this person; the lilies tell me so, the roses tell me; the power of the rose, the power of the lily, the power of the tulip has moved me to experience this relationship. Thus does the whole Earth become a book of life which interprets for us the world of the human soul,—that world into which we have to find our way as we go through our life.

Now, these experiences that come to man during sleep have not always been the same, they have varied in different epochs. If we go back to ancient India, we find that in those times men who wanted to learn what sleep could teach them by bringing them into relation with the world of the stars, limited their search to those constellations of the Fixed Stars which were above the Earth—above, that is, at the particular moment of time, for the constellations are, of course, continually changing their places in the Heavens. The ancient Indian had no desire to make connection with the constellations that are below the Earth, whose forces can reach man only through the Earth.

Look at the characteristic posture of a Buddha,—or of any wise man of the East who sets out to perform exercises that shall enable him to achieve spiritual wisdom; He sits with his legs crossed under him. The upper part of his body where he is in relation with the upper constellations,—that he wants to be active, and that alone. Through the Sun-eye, there is also working in him what works through the limbs; but this he does not want to activate. He wants, as it were, to eliminate the forces of the limbs during his spiritual exercises. One can see quite plainly from his posture that the Eastern seeker after wisdom desires to find relation with what is above the Earth, and only that. His whole interest is directed to knowledge that concerns the soul.

The world would however be incomplete if man's quest for knowledge had remained limited in this way, if men had continued to assume always and exclusively the Buddha posture when they set out on the path of knowledge. It was not so. In the age of Greece, men began to feel impelled to make connection also with the forces working from the constellations that are—at the particular moment—below the Earth. Greek mythology contains beautiful intimations of this. Again and again we are told of a kind of initiation where the candidate descends to the underworld. Whenever you read of some Greek hero that he goes down into the underworld, you may be sure the meaning is that he is going through an initiation which yields him knowledge of those forces of the Cosmos that work through the Earth and that were known to the Greeks as the Chthonic forces.

Each epoch of time has, you see, its own task and mission. The oriental initiate had to learn, in order that he might then communicate the knowledge to his fellowmen, about the region of soul and spirit where man was before birth—or I should say, before conception—and about man's experiences there before he descends to the earthly world. All that we feel to be so grand and majestic in the poetry of the East and in its conceptions of the universe, is due to the fact that in those far-off days men were able to look into the life they had lived before they came down to Earth. In Greece, men began to take knowledge of the Earth and of all that belongs to the Earth. The Greek takes Uranus and Gaia—the Earth—as the starting point for his cosmology. He aspires to know also the Mysteries of the Earth itself, which include at the same time the cosmic Mysteries that work through the Earth. The Mysteries of the underworld,—these too the Greeks were wanting to discover, and in this way they developed their true cosmology.

Think how little there is among the Greeks—none whatever among the Orientals—but how little among the Greeks of the study of history in our sense of the word. The Greek is much more interested in the far-off beginnings when the Earth was being formed within the Cosmos, when the interior forces of the Earth, the Titanic forces, waged war on those other forces, those mighty spiritual forces which the Greek conceived as underlying the web of earthly conditions within which man finds himself enwoven. But we men of modern times are called upon to understand history; we must be able to show how man started from an ancient dream-like clairvoyance and has now arrived at a consciousness that is intellectual in character and tinged only with a memory of the mythical, and then go on to show how there is need for man now to work his way out of this intellectual consciousness and learn to look right into the world of the Spirit. For the present epoch of time marks the transition to the attainment of conscious experience in the spiritual world. That is why it is so very important for us that we should turn our attention to history. You will find that in our anthroposophical work we give ourselves again and again to the study of the different epochs of history, going back first of all to the time when men still received their knowledge from higher Beings, and then following the whole development right up to our own age.

The study of history has, of course, become hopelessly abstract in our schools and universities today. Could anything be more abstract then the lines of demarcation that people draw when they are developing some historical theme! For the men of olden time, history was still clothed in the garment of myth and was brought into connection with Nature and with all that goes on in her world. People cannot do this any more. Neither do they show any readiness as yet to enquire more deeply into the times of long ago. They do not feel any need to ask how it was with man in the days when he received wisdom from higher Beings, how it was with him later when less and less of the wisdom came through to him, or how it was with him when a God Himself descended to incarnate through the Mystery of Golgotha in a human body and carry out a sublime cosmic mission with the Earth, so that it was given her at last to have her real meaning.

The whole theology of the 19th and 20th centuries has failed, because it cannot understand the Christ in His spiritual significance. That, my dear friends, is what modern Initiation Science must bring,—understanding of the Christ. We need an Initiation Science that can penetrate again into the spiritual world, that can speak again about birth and death, about the life between birth and death and the life also between death and a new birth, and about the life of the soul in sleep,—can speak of these things in the way we have been speaking of them together today. The possibility must be there for man to come again to a knowledge of the other side—the spiritual side—of existence. Otherwise, he will simply not be able to go forward into the future.

Once, long ago, men directed their search for knowledge to the upper worlds—we see it demonstrated in the posture of the Buddha. Then, in later times, man took the evolution of the Earth as his starting-point and read his cosmology out of the evolution of the Earth; he became initiated in Greece into the Chthonic Mysteries, as we find related in many a Greek myth, where the account of such initiation is often a prominent feature of the story. Our search, has to take a new turn. Having studied in the past the Mysteries of the Earth and the mysteries of the Heavens, we need in our day an Initiation Science that is able to move rhythmically between Heaven and Earth, an Initiation Science that asks of the Heavens when it wants to understand the Earth, and asks of the Earth when it would inform itself of the Heavens.

And this is how you will, find the questions put and answered—insofar as they can be answered today—in my book An Outline of Occult Science. Let me say here in all humility that the attempt has been made in this book to describe the knowledge of which modern man stands in need,—needing it as surely as ever the Oriental needed the Mysteries or the Heavens or the Greek the Mysteries of the Earth, For it is required of us to take note and observe how it stands with initiation in modern times and what is man's relation to it in this present age. Let me endeavour therefore to describe for you quite briefly in the third part of my lecture the tasks that lie before modern initiation.

In order to give you some idea of the tasks of modern initiation, I shall have to repeat here what some of you will have heard me say in Oxford a few days ago,

I was pointing out just now that whereas the initiates of very ancient times laid particular emphasis on the looking upwards into the spiritual worlds whence man descends to clothe himself in an earthly body, while on the other hand for the initiates of a somewhat later time it was what we find described by the Greeks as the descent into the underworld that was of first importance, the initiate of our own time has yet another task. He has to look, in search after knowledge, at the rhythmic relation of the Heavens to the Earth. To this end he has to know the Heavens and the Earth, but he must in his search hold always before him the thought of Man, in whom alone, among all the beings that are around us, Heaven and Earth work together to form a complete whole. Yes, Man himself must be the goal of his study. The heart-eye, the Sun-eye, the spiritual eye (which is formed of the whole human being) must all be turned upon Man. For Man carries within him, my dear friends, infinitely more secrets and mysteries than the worlds we can perceive with our external senses and explain with the sense-bound intellect. To achieve a knowledge of Man as a spirit, to achieve a spiritual knowledge of Man, is the task of modern initiation. On this path of initiation knowledge we have therefore to set out in quest of a universal knowledge, but always with this goal in view,—that, through learning to understand the world, through learning to understand the whole Cosmos, we may attain at last to understand Man.

And now compare the situation of an initiate of out own age with the situation of an initiate of ancient times. The men of those early times had faculties of soul that made it possible for the initiate to awaken within them a memory of the time we pass through before we descend into an earthly body. It was therefore for the initiate of those days a question of awakening cosmic memories. And for the Greeks it was a matter of looking into Nature, of beholding Nature. But the initiate of modern times has to set before him as his goal the knowledge of Man; he is called upon to learn to know Man, directly, as a spiritual being. For this, he must learn to free himself from his present limited and earthly understanding of his connection with the Universe. Let me repeat an example I gave recently to Oxford of how this liberation has to be effected.

One of the tasks undertaken by initiation knowledge, that presents unusual difficulty, is that of making connection with souls who have left the Earth and gone through the gate of death. It is not at all easy to establish such connections, but it can be done by arousing the deeper forces of the soul. It is necessary to realise from the first that one has to accustom oneself, by the careful pursuance of certain exercises, to the only kind of language it is possible to speak with the dead. This language is, in a way, a child of our ordinary human speech. Yet you would fail completely, were you to set out with the idea that ordinary human speech, just as it is, would be of any assistance to you in establishing intercourse with the dead. One of the first things we discover is that the dead can understand only for a very short time what we call nouns. There is in their language no way of expressing a ‘thing,’ an isolated thing, which we denote with a word we call a noun. The words in their language all convey the feeling of movement, they are all full of inner activity. Consequently we find that when a little time has gone by since the soul passed through the gate of death, he is responsive only to words that denote activity,—that is, to verbs. In our intercourse with the dead, we shall, from time to time, want to put questions to them; we must then put our questions to them; we must then put our questions in a form they can understand. If we are able to do this, after a time the answer will come; only, we must know how to be watchful for it, how to give heed to it. As a rule, a few nights will have to elapse before the one who has died can answer the question we put to him. It is, as you see, a matter of finding our way gradually into the language of the dead, and it takes a long time before this language shows itself to us. The dead themselves have had to live their way into it; for they have, as you know, to withdraw their soul-life completely from the Earth. The proper language of the dead bears no relation to earthly conditions, it arises from the heart,—yes, it is verily a language of the heart. It is formed rather in the same manner as exclamations or interjections are formed in earthly languages. You know, for instance, how we say ‘Ah!’ when we are moved to wonder or admiration. The language of the dead takes its origin in the same kind of way. Sounds and combinations of sounds enjoy in this language as in no other their full and real significance. From the moment of death, language begins to change for us altogether. It is no longer something that is uttered forth from the organs of speech. It becomes the kind of language of which I spoke a little while ago, when I told you how what rises up from the flowers, gives tidings to us concerning some fellow human being. We begin ourselves to speak, instead of with speech organs, with that which comes from the flowers. We ourselves become flowers, we blossom with the flowers. We enter, for instance, with the forces of our soul into the flower of the tulip, and express, in the imagination of the tulip, the same that came to expression here on Earth in the formation of the word. We grow again into the spirit, the omnipresent spirit,

You will easily see, from this one example of language, that man has to feel his way into entirely different conditions, when he has gone through the gate of death. In reality, our knowledge of man is small indeed, if we know of him only what we see with our eyes. Modern initiation knowledge has to learn about the other side of man. What I have shown you in the case of language is a beginning. We shall find that the very body of man is something altogether different from the descriptions that are given us in scientific books. As we go farther in initiation knowledge, the human body becomes for us a world in itself. It was the task of the initiate of olden times to re-awaken in man a lost faculty, to bring to remembrance in him what his life was like before he came down to Earth, The initiate of the present day has an altogether different mission. He has to accomplish something new, something that means a new step forward. What he does will continue still to have significance even when man has left the Earth,—yes, even when Earth itself is no longer there in the Cosmos. That is the nature of the task modern initiation knowledge has to fulfil; and in the strength and power of that task, it must stand forth and speak.

It is well-known to you, my dear friends, that initiation science has from time to time taken a part in the spiritual evolution of the Earth. Again and again it has made its appearance among men. The initiation knowledge that has to come into the world today and that cannot but regard all the knowledge of our time as a mere beginning of the whole knowledge man should really possess, will assuredly meet with increasing opposition and resistance. So great are the forces arrayed against it, that you will need all your strength to win through. Even before modern initiation—which opens the way for man to have intercourse again with Supersensible Powers,—even before this modern initiation began to take its true place in the world in the last third of the 19th century, opposing powers were already at work, were at pains to imbue civilisation—quite unconsciously, for the most part, as far as the human beings themselves are concerned—with tendencies that would ultimately destroy modern initiation, would wipe it clean off the face of the Earth.

Have you ever observed how constantly one hears people say, when some new fact of knowledge is brought forward: “This is how I look at it! This is my point of view!” And they say this so easily, without having undergone any special development of mind or soul. It is indeed quite generally accepted that everyone has a right to pronounce his verdict, speaking from the point of view of wherever he stands at the moment. And people are even deeply offended and grow quite angry if one ventures to suggest that there is a kind of knowledge for the attainment of which it is necessary to undergo inner development. I said just now that when in the last third of the 19th century the possibility began to arise for men to seek initiation in the modern way, enemy powers were already in action. As you see, they wanted to carry the principle of equality even into the realm of mind and spirit, so that there too all human beings shall be regarded as on the same level. I could point to many persons in whom this method of resistance to modern initiation has been at work.

My dear friends, do you think that when I have to speak out of the spirit of initiation science, the words will have the same ring as when one is speaking from an ordinary earthly standpoint? I have just been trying to explain to you how language has to change and become something quite different when it is a question of carrying on intercourse with beings of the spiritual world, and I think you will not now misunderstand me if I tell you how initiation science sees, for instance, such a man as Rousseau. Speaking from the earthly standpoint, I shall never fail to recognise the greatness and significance of Rousseau, and I am fully prepared to associate myself with the high praise and favourable criticism to which others have given expression. Should I however make bold to clothe in earthly words how Rousseau appears when one sees him from the standpoint of initiation knowledge, I should have to say: Rousseau, with his spiritual leveling of human beings,—what is he, after all, but one of the many everlasting talkers of our modern civilisation! A prince and a leader, shall we say, among them all! People do not readily understand how it is possible, from an earthly point of view to call a man great, and at the same time, from the point of view of initiation to call him an arch-talker! But if we honestly desire to attain a knowledge of man, and if we recognise that to this end we have, as I said, to take the Heavens and the Earth for our province and then discern the rhythm that beats between them, we shall find that even such a seemingly paradoxical utterance is true and requires to be said. For it is, in fact, as we learn to listen to both,—to what sounds forth from the one side and from the other side of existence, it is as we learn to hear these together, that guidance can come to us in our quest for a true knowledge of Man.

A true knowledge of Man has to build on the same foundation whereon the initiates of olden times built, on the EX DEO NASCIMUR; in recollection it must build on that which meets us when we look out into the universe where—all unconsciously to us—the Christ becomes our Guide, as I have described to you. It is however our task to bring the Christ more and more into our consciousness, so that we may gain knowledge under His guidance of the content of this world, to which death belongs. Then shall we know for a surety that we live our way into this dead and dying world with Christ; IN CHRISTO MORIMUR.

And inasmuch as we go down with Christ into the grave of Earth life, so will there follow for us too, with Him, the Resurrection and the Bestowal of the Spirit: PER SPIRITUM SANCTUM REVIVISCIMUS.

This PER SPIRITUM SANCTUM REVIVISCIMUS the modern initiate has to set before him as the goal of all his strivings. Ponder it well, and compare it with the manner and mood of thought that belongs to the science of the present day; and you will see for yourselves that opposition to modern initiation is inevitable. A terrible resistance will, without doubt, be put up to the new initiation,—perhaps a resistance of which we can have today no conception, a resistance that will take the form of deed rather than word and express itself in drastic attempts to make initiation knowledge utterly impossible and inaccessible.

It was accordingly my earnest desire, speaking as I do now in a smaller and more intimate circle, to give you descriptions of what modern initiation science can attain to know, in the hope that these descriptions may strike home to your hearts and souls and awaken strength within them; so that there may be a few at least in this generation who know how to relate themselves rightly,—on the one hand, to that which is seeking entrance to our world from the worlds of the Spirit, and on the other hand, to that which is doing all it can to prevent and make impossible the permeation of Earth life with spirituality. This is what I wanted to lay upon your hearts, my dear friends; gathered as we are here in a smaller circle, after having had, to my great satisfaction, opportunity in Oxford for lectures of a more public character. I was able in those lectures to deal with the more external aspects, and it was important that here in this smaller circle we should be able to touch on the more esoteric side of initiation knowledge.

And it is surely time we got beyond feeling puzzled and embarrassed because statements about the spiritual worlds seem paradoxical. They are bound to do so. The language of the spiritual worlds is quite another language from the languages that belong to Earth; one has actually to take great pains and put forth all one's strength before one can render in the words of earthly speech truths that should really be expressed in some entirely different way. You must therefore be quite prepared to find that it will often give people a shock when you tell them, quite simply and directly, of something that takes place in the spiritual worlds.

I wanted in this way to draw your attention to the feeling and impulse that lay behind today's lecture, and I would like now to unite what I have said with an expression of deep satisfaction at being able once again to speak to you here in London. It is always a source of satisfaction to me to be able to do this. As we said before, it happens very seldom. But on the rare occasions when we are for a short time together, may it indeed be that we use the opportunity to stimulate anew in our hearts and souls that stronger kind of ‘togetherness’ that should subsist, the world over, without interruption, among those who espouse the cause of Anthroposophia. This has been my endeavour today, and it is in this sense that I would express in conclusion the earnest desire, my dear friends, that we may in future remain together, however far we are in space from one another.

Friends have expressed the wish that I should speak today on the subject of the lecture here a year ago,⁵⁹ when it was said that the initiation of Christian Rosenkreutz took place in very special circumstances in the thirteenth century, and that since then this individuality has worked unceasingly throughout the centuries. Today we shall hear more about the character and the person of Christian Rosenkreutz as we study the great task which devolved upon him at the dawn of the intellectual age in order that provision might be made for the future of humanity.

Anyone who makes his mark in the world as a leading occultist, like Christian Rosenkreutz, has to reckon with the conditions peculiar to his epoch. The intrinsic nature of spiritual life as it is in the present age, developed for the first time when modern natural science came upon the scene with men like Copernicus,⁶⁰ Giordano Bruno,⁶¹ Galileo⁶² and others. Nowadays people are taught about Copernicus in their early schooldays, and the impressions thus received remain with them their whole life long. In earlier times the soul experienced something different. Try to picture to yourselves what a contrast there is between a man of the modern age and one who lived centuries ago. Before the days of Copernicus everyone believed that the earth remains at rest in cosmic space with the sun and the stars revolving around it. The very ground slipped from under men's feet when Copernicus came forward with the doctrine that the earth is moving with tremendous speed through the universe. We should not underestimate the effects of such a revolution in thinking, accompanied as it was by a corresponding change in the life of feeling. All the thoughts and ideas of men were suddenly different from what they had been before the days of Copernicus. And now let us ask: What has occultism to say about this revolution in thinking?

Anyone who asks from the standpoint of occultism what kind of world conception can be derived from the Copernican tenets will have to admit that although these ideas can lead to great achievements in the realm of natural science and in external life, they are incapable of promoting any understanding of the spiritual foundations of the world and the things of the world, for there has never been a worse instrument for understanding the spiritual foundations of the world than the ideas of Copernicus—never in the whole of human evolution. The reason for this is that all these Copernican concepts are inspired by Lucifer. Copernicanism is one of the last attacks, one of the last great attacks made by Lucifer upon the evolution of man. In earlier, pre-Copernican thought, the external world was indeed maya, but much traditional wisdom, much truth concerning the world and the things of the world still survived. Since Copernicus, however, man has maya around him not only in his material perceptions but his concepts and ideas are themselves maya. Men take it for granted nowadays that the sun is firmly fixed in the middle and the planets revolve around it in ellipses. In the near future, however, it will be realised that the view of the world of the stars held by Copernicus is much less correct than the earlier Ptolemaic view.⁶³ The view of the world held by the school of Copernicus and Kepler is very convenient, but as an explanation of the macrocosm it is not the truth.

And so Christian Rosenkreutz, confronted by a world conception which is itself a maya, an illusion, had to come to grips with it. Christian Rosenkreutz had to save occultism in an age when all the concepts of science were themselves maya. In the middle of the sixteenth century, Copernicus' Book of the Revolutions of the Heavenly Spheres⁶⁴ appeared. At the end of the sixteenth century the rosicrucians were faced with the necessity of comprehending the world system by means of occultism, for with its materially-conceived globes in space the Copernican world-system was maya, even as concept. Thus towards the end of the sixteenth century one of those conferences took place of which we heard here a year ago in connection with the initiation of Christian Rosenkreutz himself in the thirteenth century. This occult conference of leading individualities [See ‘East in the Light of the West’, Chapter IX, etc. Rudolf Steiner Publication Co. and Anthroposophic Press, N.Y., 1940.] united Christian Rosenkreutz with those twelve individualities of that earlier time and certain other great individualities concerned with the leadership of humanity. There were present not only personalities in incarnation on the physical plane but also some who were in the spiritual worlds; and the individuality who in the sixth century before Christ had been incarnated as Gautama Buddha also participated.

The occultists of the East rightly believe—for they know it to be the truth—that the Buddha who in his twenty-ninth year rose from the rank of Bodhisattva to that of Buddha, had incarnated then for the last time in a physical body. It is absolutely true that when the individuality of a Bodhisattva becomes a Buddha he no longer appears on the earth in physical incarnation. But this does not mean that he ceases to be active in the affairs of the earth. The Buddha continues to work for the earth, although he is never again present in a physical body but sends down his influence from the spiritual world. The Gloria heard by the shepherds in the fields intimated from the spiritual world that the forces of Buddha were streaming into the astral body of the child Jesus described in the St. Luke Gospel. The words of the Gloria came from Buddha who was working in the astral body of the child Jesus. This wonderful message of peace and love is an integral part of Buddha's contribution to Christianity. But later on too, Buddha influences the deeds of men—not physically but from the spiritual world—and he has co-operated in measures that have been necessary for the sake of progress in the evolution of humanity.

In the seventh and eighth centuries, for example, there was a very important centre of initiation in the neighbourhood of the Black Sea, in which the Buddha taught, in his spirit body. In such schools there are those who teach in the physical body; but it is also possible for the more advanced pupils to receive instruction from one who teaches in an ether-body only. And so the Buddha taught those pupils there who were capable of receiving higher knowledge. Among the pupils of the Buddha at that time was one who incarnated again a few centuries later. We are speaking, therefore, of a physical personality who centuries later lived again in a physical body, in Italy, and is known to us as St. Francis of Assisi. The characteristic quality of Francis of Assisi and of the life of his monks—which has so much similarity with that of the disciples of Buddha—is due to the fact that Francis of Assisi himself was a pupil of Buddha.

It is easy to perceive the contrast between the qualities characteristic of men who like Francis of Assisi were striving fervently for the spirit and those engrossed in the world of industry, technical life and the discoveries of modern civilisation. There were many people, including occultists, who suffered deeply at the thought that in the future two separate classes of human beings would inevitably arise. They foresaw the one class wholly given up to the affairs of practical life, convinced that security depends entirely upon the production of foodstuffs, the construction of machines, and so forth; whereas the other class would be composed of men like Francis of Assisi who withdraw altogether from the practical affairs of the world for the sake of spiritual life.

It was a significant moment, therefore, when Christian Rosenkreutz, in the sixteenth century, called together a large group of occultists in preparation for the aforesaid conference, and described to them the two types of human beings that would inevitably arise in the future. First he gathered a large circle of people, later on a smaller one, to present them with this weighty fact. Christian Rosenkreutz held this preparatory meeting a few years beforehand, not because he was in doubt about what would happen, but because he wanted to get the people to contemplate the perspectives of the future. In order to stimulate their thinking he spoke roughly as follows: Let us look at the future of the world. The world is moving fast in the direction of practical activities, industry, railways, and so on. Human beings will become like beasts of burden. And those who do not want this will be, like Francis of Assisi, impractical with regard to life, and they will develop an inner life only. Christian Rosenkreutz made it clear to his listeners that there was no way on earth of preventing the formation of these two classes of men. Despite all that might be done for them between birth and death, nothing could hinder mankind being divided into these two classes. As far as conditions on the earth were concerned it is impossible to find a remedy for the division into classes. Help can only come if a kind of education could be brought about that did not take place between birth and death but between death and a new birth.

Thus the rosicrucians were faced with the task of working from out of the super-sensible world to influence individual human beings. In order to understand what had to take place, we must consider from a particular aspect the life between death and a new birth.

Between birth and death we live on the earth. Between death and a new birth man has a certain connection with the other planets. In my Theosophy you will find Kamaloka described. This sojourn of man in the soul world is a time during which he becomes an inhabitant of the Moon. Then one after the other, he becomes an inhabitant of Mercury, Venus, the Sun, Mars, Jupiter and Saturn, and then an inhabitant of the further expanses of heaven or the cosmos. One is not speaking incorrectly when one says that between two incarnations on the earth lie incarnations on other planets, spiritual incarnations. Man at present is not yet sufficiently developed to remember, whilst in incarnation, his experiences between death and a new birth, but this will become possible in the future. Even though he cannot now remember what he experienced on Mars, for example, he still has Mars forces within him, although he knows nothing about them. One is justified in saying: I am not an earth inhabitant, but the forces within me include something that I acquired on Mars. Let me consider a man who lived on earth after the Copernican world outlook had become common knowledge. Whence did Copernicus, Galileo, Giordano Bruno and others acquire their abilities in this incarnation? Bear in mind that shortly before that, from 1401–1464, the individuality of Copernicus was incarnated as Nicholas of Cusa,⁶⁵ a profound mystic. Think of the completely different mood of his docta ignorantia. How did the forces that made Copernicus so very different from Nicholas of Cusa enter this individuality?

The forces that made him the astronomer he was, came to him from Mars! Similarly, Galileo also received forces from Mars that invested him with the special configuration of a modern natural scientist. Giordano Bruno too, brought his powers with him from Mars, and so it is with the whole of mankind. That people think like Copernicus or Giordano Bruno is due to the Mars forces they acquire between death and a new birth.

But the acquisition of the kind of powers which lead from one triumph to another is due to the fact that Mars had a different influence in those times from what it exercised previously. Mars used to radiate different forces. The Mars culture that human beings experience between death and a new birth went through a great crisis in the earth's fifteenth and sixteenth centuries. It was as decisive and catastrophic a time on Mars in the fifteenth and sixteenth century as it was on the earth at the time of the Mystery of Golgotha. Just as at the time of the Mystery of Golgotha the actual ego of man was born, there was born on Mars that particular tendency which, in man, comes to expression in Copernicanism. When these conditions came into force on Mars, the natural consequence would have been for Mars to continue sending down to earth human beings who only brought Copernican ideas with them, which are really only maya. What we are seeing, then, is the decline of the Mars culture. Previously, Mars had sent forth good forces. But now Mars sent forth more and more forces that would have led men deeper and deeper into maya. The achievements that were inspired by Mars at that time were ingenious and clever, but they were maya all the same.

So you see that in the fifteenth century you could have said Mars' salvation, and the earth's too, depended on the declining culture of Mars receiving a fresh impulse to raise it up again. It was somewhat similar on Mars to what it had been like on the earth before the Mystery of Golgotha, when humanity had fallen from spiritual heights into the depths of materialism, and the Christ Impulse had signified an ascent. In the fifteenth century the necessity had arisen on Mars for the Mars culture to receive an upward impulse. That was the significant question facing Christian Rosenkreutz and his pupils; how this upward impulse could be given to the Mars culture, for the salvation of the earth was also at stake. Rosicrucianism was faced with the mighty task of solving the problem of what had to happen so that, for the earth's sake, the Mars culture should be brought once more onto an ascending path. The beings on Mars were not in a position to know what would bring about their salvation, for the earth was the only place where one could know what the situation on Mars was like. On Mars itself they were unaware of the decline. Therefore it was in order to find a practical solution to this problem that the aforesaid conference met at the end of the sixteenth century. This conference was well prepared by Christian Rosenkreutz in that the closest friend and pupil of Christian Rosenkreutz was Gautama Buddha, living in a spirit body. And it was announced at this conference that the being who incarnated as Gautama Buddha, in the spiritual form he now had since becoming Buddha, would transfer the scene of his activities to Mars. The individuality of Gautama Buddha was as it were sent by Christian Rosenkreutz from the earth to Mars. So Gautama Buddha leaves the scene of his activity and goes to Mars, and in the year 1604 the individuality of Gautama Buddha accomplished for Mars a deed similar to what the Mystery of Golgotha was for the earth. Christian Rosenkreutz had known what the effect of Buddha on Mars would signify for the whole cosmos, what his teachings of Nirvana, of liberation from the earth, would signify on Mars. The teaching of Nirvana was unsuited to a form of culture directed primarily to practical life. Buddha's pupil, Francis of Assisi, was an example of the fact that this teaching produces in its adepts complete remoteness from the world and its affairs. But the content of Buddhism, which was not adapted to the practical life of man between birth and death, was of great importance for the soul between death and a new birth. Christian Rosenkreutz realised that for a certain purification needed on Mars the teachings of Buddha were pre-eminently suitable. The Christ Being, the essence of divine love, had once come down to the earth to a people in many respects alien, and in the seventeenth century Buddha, the prince of peace, went to Mars—the planet of war and conflict—to execute his mission there. The souls on Mars were warlike, torn with strife. Thus Buddha performed a deed of sacrifice similar to the deed performed in the Mystery of Golgotha by the bearer of the essence of divine love. To dwell on Mars as Buddha was a deed of sacrifice offered to the cosmos. He was as it were the lamb offered up in sacrifice on Mars, and to accept this environment of strife was for him a kind of crucifixion. Buddha performed this deed on Mars in the service of Christian Rosenkreutz. Thus do the great beings who guide the world work together not only on the earth but from one planet to another.

Since the mystery of Mars was consummated by Gautama Buddha, human beings have been able, during the period between death and a new birth, to receive from Mars different forces from those emanating during Mars' cultural decline. Not only does a man bring with him into a new birth quite different forces from Mars, but because of the influence exercised by the spiritual deed of Buddha, forces also stream from Mars into men who practise meditation as a means of reaching the spiritual world. When the modern pupil of Spiritual Science meditates in the sense indicated by Christian Rosenkreutz, forces sent to the earth by Buddha as the redeemer of Mars stream to him.

Christian Rosenkreutz is thus revealed to us as the great servant of Christ Jesus; but what Buddha, as the emissary of Christian Rosenkreutz, was destined to contribute to the work of Christ Jesus—this had also to come to the help of the work performed by Christian Rosenkreutz in the service of Christ Jesus. The soul of Gautama Buddha has not again been in physical incarnation on the earth but is utterly dedicated to the work of the Christ impulse. What was the word of peace sent forth from the Buddha to the child Jesus described in the Gospel of St. Luke? ‘Glory in the heights and on the earth—peace!’ And this word of peace, issuing mysteriously from Buddha, resounds from the planet of war and conflict to the soul of men on earth.

Because all these things had transpired it was possible to avert the division of human beings into the two distinct classes, consisting on the one hand of men of the type of Francis of Assisi, and on the other of men who live wholly as materialists. If Buddha had remained in direct and immediate connection with the earth, he would not have been able to concern himself with the ‘practical’ people, and his influence would have made the others into monks like Francis of Assisi. Through the deed of redemption performed by Gautama Buddha on Mars, it is possible for us, when we are passing through the Mars period of existence between death and a new birth, to become followers of Francis of Assisi without causing subsequent deprivation to the earth. Grotesque as it may seem, it is nevertheless true that since the seventeenth century every human being is a buddhist, a franciscan, an immediate follower of Francis of Assisi for a time, whilst he is on Mars. Francis of Assisi has subsequently only had one brief incarnation on earth as a child; and he died in childhood and has not incarnated since. From then onwards he has been connected with the work of Buddha on Mars and is one of his most eminent followers.

We have thus placed before our souls a picture of what came to pass through that great conference at the end of the sixteenth century, which resembles what happened on earth in the thirteenth century when Christian Rosenkreutz gathered his faithful around him. Nothing less was accomplished than that the possibility was given of averting from humanity the threatened separation into two classes, so that men might remain inwardly united. And those who want to develop esoterically despite their absorption in practical life can achieve their goal because the Buddha is working from the sphere of Mars and not from the sphere of the earth. Those forces which help to promote a healthy esoteric life can therefore also be attributed to the work and influence of Buddha.

In my book Knowledge of the Higher Worlds and Its Attainment, I have dealt with the methods that are appropriate for meditation today. The essential point is that in rosicrucian training, development is such that the human being is not torn away from the earthly activities demanded of him by his karma. Rosicrucian esoteric development can proceed without causing the slightest disturbance in any situation or occupation in life. Because Christian Rosenkreutz was capable of transferring the work of Buddha from the earth to Mars it has become possible for Buddha also to send his influences into men from outside the earth.

Again, then, we have heard of one of the spiritual deeds of Christian Rosenkreutz; but to understand these deeds of the thirteenth and sixteenth centuries we must find our way to their esoteric meaning and significance. It would be good if it were generally realised how entirely consistent the progress of theosophy in the West has been since the founding of the Middle European section of the Theosophical Society.⁶⁶ Here in Switzerland we have given lecture cycles on the four Gospels.⁶⁷ The substance of all these Gospel cycles is potentially contained in my book Christianity as Mystical Fact, written twelve years ago. The book Knowledge of the Higher Worlds and Its Attainment describes the Western path of development that is compatible with practical activities of every kind. Today I have indicated that a basic factor in these matters is the mission assigned to Gautama Buddha by Christian Rosenkreutz, for I have spoken of the significant influence which the transference of Buddha to Mars made possible in our solar system. And so stone after stone fits into its proper place in our Western philosophy, for it has been built up consistently and in obedience to principle, and everything that comes later harmonises with what went before. Inner consistency is essential in any world conception if it is to stand upon the ground of truth. And those who are able to draw near to Christian Rosenkreutz see with reverent wonder in what a consistent way he has carried out the great mission entrusted to him, which in our time is the rosicrucian-christian path of development. That the great teacher of Nirvana is now fulfilling a mission outside the earth, on Mars—this too is one of the wise and consistent deeds of Christian Rosenkreutz.

A Concluding Indication

In conclusion, the following brief practical indication will be added for those who aspire to become pupils of Christian Rosenkreutz.

A year ago we heard how the knowledge of having a certain relationship to Christian Rosenkreutz may come to a man involuntarily. It is also possible, however, to put a kind of question to one's own destiny: ‘Can I make myself worthy to become a pupil of Christian Rosenkreutz?’ It can come about in the following way: Try to place before your soul a picture of Christian Rosenkreutz, the great teacher of the modern age, in the midst of the twelve, sending forth Gautama Buddha into the cosmos as his emissary at the beginning of the seventeenth century, thus bringing about a consummation of what came to pass in the sixth century before Christ in the sermon of Benares.⁶⁸

If this picture, with its whole import, stands vividly before the soul, if a man feels that something streaming from this great and impressive picture wrings from his soul the words: O man, thou art not merely an earthly being; thou art in truth a cosmic being!—then he may believe with quiet confidence: ‘I can aspire to become a pupil of Christian Rosenkreutz.’ This picture of the relationship of Christian Rosenkreutz to Gautama Buddha is a potent and effective meditation.

And I wanted to awaken this aspiration in you as a result of these considerations. For our ideal should always be to take an interest in world happenings and then to find the way, by means of these studies, to carry out our own development into higher worlds.

• 59. a year ago, when it was said: see pages 36 et seq. [27 Sep 1911]
• 60. Nicholas Copernicus: 1473 – 1543.
• 61. Giordano Bruno: 1548 – 1600.
• 62. Galileo Galilei: 1564 – 1642.
• 63. earlier Ptolemaic view: Claudius Ptolemy, circa 100 to 180 AD., astronomer, mathematician and geographer in Alexandria.
• 64. Copernicus: Book of the Revolutions of the Heavenly Spheres: De Revolutionibus Orbium Coelestium Libri VI, Nurnberg 1543.
• 65. before that, from 1401 – 1464, the individuality of Copernicus was incarnated as Nicholas of Cusa: the relationship of these two individualities was presented in greater detail in the lectures given in 1909, ‘Das Prinzip der spirituellen Oekonomie im Zusammenhang mit Wiederverkoerperungsfragen. Ein Aspekt der geistigen Führung der Menscheit’ (The Principle of Spiritual Economy in Relation to Questions of Reincarnation. An Aspect of the Spiritual Guidance of Mankind), GA 109/111 Dornach, 1965. Nicholas of Cusa: 1401 – 64. Wrote his work ‘De docta ignorantia Libri III’ in 1440.
• 66. since the founding of the Middle European section of the Theosophical Society: see Rudolf Steiner ‘The Anthroposophical Movement, its History and Life-Conditions in Relation to the Anthroposophical Society; an Occasion for Self-Recollection’, 8 lectures Dornach, June, 1923; London, 1933.
• 67. Here in Switzerland we have given lecture cycles on the four Gospels: ‘Das Johannes-Evangelium’ (The Gospel of St. John), 8 lectures, Basle, November 1907, in ‘Menschheitsentwicklung und Christuserkenntnis’ (Human Evolution and Knowledge of Christ) GA 100 Dornach, 1967; ‘The Gospel of St. Luke’. 10 lectures, Basle, September, 1909, Rudolf Steiner Press London, 1975; ‘The Gospel of St. Matthew’, 12 lectures, Berne, September 1910, Rudolf Steiner Press, London, 1965; ‘The Gospel of St. Mark’, 10 lectures, Basle, September, 1912, Rudolf Steiner Press, London, 1977.
• 68. sermon of Benares: Buddha's first sermon after his enlightenment: ‘The eightfold path, the cause of suffering and the alleviation of suffering.’

You will have gathered from yesterday's study how important it is to develop a feeling of fellowship, which means overcoming all regard for your own Ego if you wish to penetrate more deeply into the spiritual life. For example, anyone who aspires to occult development must among other things get rid of the following form of egoism. He must not say: “What good is it for me to hear about occult things from others when I cannot see them for myself? That implies a lack of trust. He must trust a person who has reached a certain stage of development. People work together, and if someone has achieved more than others, he will not have achieved it for himself alone but for all the others, and they are called upon to listen to him. By this means his own powers are enhanced, and his hearers, through the very fact of having first given him their trust, will gradually become able to gain knowledge for themselves. You should not want to take a second step before the first.

There are three paths of occult development: the Eastern, the Christian-Gnostic and the Christian-Rosicrucian, or simply the Rosicrucian. They are distinguished above all by the extent to which the pupil surrenders himself to his teacher. What, then, happens to a man who enters on occult development? What are the necessary preconditions for it?

Let us first consider the life of an ordinary man nowadays. From early till late he is occupied with his work and his daily experiences; he makes use of his intellect and his outer senses. He lives and works in what we call the waking state. But that is only one state; between waking and sleeping there is another. In this state he is aware of pictures, dream pictures, passing through his soul. These pictures are not directly related to the external world and ordinary reality. We may call this the dream-state, and it is interesting to study how it takes its course. Many people suppose that dreams are nonsense, but this is not so. Even with people today dreams have a meaning, but not that of experiences in waking life. When we are awake, our mental pictures always correspond to definite facts and experiences; in our dreams they do not. For instance, you may dream that you hear the clatter of horses' hooves, and when you wake up you realise that you were hearing the ticking of the clock by your bedside. Dreams are symbolic pictures. You may have a dream which tells a whole story. A student, for instance, may dream about a duel and all its preliminary details, from the request for pistols to the report of the shot which wakes him—and then he realises that he has knocked down the chair that stood by his bed. Or again, a peasant woman may dream that she is on her way to church; she enters; she hears the priest utter lofty sayings, with his arms moving; suddenly his arms turn into wings and then the priest starts to crow: she wakes up and hears the cock crowing outside!

You can see from these examples that in dreams we live in a very different sort of time from that of our waking consciousness. The actual cause of the dream I have quoted was the last event in point of time. The reason is that such a dream flashes through the soul in a moment and has its own inner time. You must picture it in this way: when you wake up and remember all the details, you extend this inner time yourself, so that the events seem to have occurred in that extended period. This will also help you to get some idea of how time appears in the astral world. A small experience thus creates a long dramatic course of events. The dream flashes through the soul in a moment and in a flash arouses a whole series of pictures. In this way you yourself transpose time into the dream.

Inner conditions may also be represented symbolically in dream: for instance, you may have a headache and dream that you are in a cellar with a lot of cobwebs. Or the beating of your heart or a feeling of being hot may be represented in a dream by a fiery stove. Some people who possess a particular inner sensitivity may have a different experience: they may dream, for instance, that they are in an unhappy situation. Here the dream is prophetic—a symbol of some latent illness which will come out in a few days' time. Many people even dream of the remedy for such an illness. In short, our manner of perception in dreams is quite different from that of ordinary life.

The third state is that of dreamless sleep, sleep without consciousness, when nothing comes before the soul. Now if you begin to be aware of higher worlds as a result of inner development, the first indication you will notice is that your dreams become more regular and meaningful. Above all, you will gain knowledge through your dreams, provided only that you pay careful attention to them. Later, you may notice that your dreams become more frequent, until you come to feel that you have been dreaming all night through. Again, you may notice that your dreams are concerned with things which do not exist at all in the outside world and which you cannot possibly experience physically. You will find that in your dreams you no longer see things which originate in the outer world or symbolic conditions such as those I described above, but, as I have just said, you will experience pictures of things which have no existence in the sense-world, and you will then notice that your dreams are saying something important. For instance, you may dream that a friend of yours is in danger from fire and you may see him getting nearer and nearer to the danger. The next day you may learn that this friend was taken ill during the night. You did not actually see him falling ill; you saw a symbolic picture of it. Thus your dreams may be influenced from higher worlds, so that you experience something which does not exist in the physical world; that is how impressions from higher worlds pass over into dreams. This is a very important bridge to higher occult development.

Someone might say that all this was only dreamt—how can any significance be read into it? But that is a wrong approach. Take the following example: it is said that Edison³⁷ once dreamt how to make an electric light bulb; he remembered the dream and made the light bulb in accordance with it. Suppose someone had then come along and said: “The lamp is no good—it was only a dream.” You can see that what matters is not the mere fact of dreaming but whether the dream has significance for life. Quite often dreams of this sort go unheeded because we fail to notice them. That is wrong; it is just these delicate points that we should attend to; then we shall make progress.

Later comes a stage when the nature of reality is disclosed to the pupil in dream, and he can then test the dream by the reality. When he has advanced so far that he has the whole picture-world present before him in daylight and not only during sleep, he is then able to analyse with his intellect whether what he sees is true. This means that it is wrong to use dream-pictures as a foundation for wisdom; the pupil must wait for them to enter into his daytime experience. If he exercises conscious control over them, a stage is soon reached when the pupil not only sees what is physically present but can truly perceive the astral element in a man, his soul and his aura. He then learns to understand what the shapes and colours in the astral body signify—what passions, for example, they express. So he learns gradually to spell out, as it were, the soul-world. But he must always realise that everything there is symbolical.

Here it might be objected that if you see symbols only, some particular event might be symbolised by all sorts of images, and you could never be sure that a given image has a consistent meaning. But when you reach a certain stage, one image always does stand for one thing, just as in the ordinary world one object is always represented by the same mental concept. For instance, you will find that a given passion is always represented for everyone by the same image. The important thing is to learn how to read the images correctly.

Now you can understand why the sacred books of all religions tend to speak almost entirely through symbolic images. Wisdom, for example, may be described as light: the reason is that to anyone who is occultly developed the wisdom of man and other beings always appears as astral light. Passions appear as fire. The ancient religious documents do not tell only of things on the physical plane, but also of events on higher planes; they owe their origin to seers and are concerned with higher worlds; hence they have to speak to us in pictures. Everything narrated from the Akashic Record³⁸ has for the same reason been presented in pictures of this kind.

The next condition experienced by the pupils is called “continuity of consciousness”. When an ordinary person is completely withdrawn from the sense-world in sleep, he is unconscious. This is no longer so with a pupil who has reached the stage just mentioned. By day and by night, with no interruption, he lives in a state of fully clear consciousness, even when his physical body is at rest.

After some time the pupil's entry into a new but quite specific state of consciousness is marked by the fact that sounds and words are added to the images. The images speak to him in an intelligible language. They tell him what they are, without any possibility of deception. These are the sounds and speech of Devachan, the Music of the Spheres. Everything speaks forth its own name and its relation to other things. This comes in addition to astral sight, and it marks the seer's entry into Devachan. Once a man has reached this Devachanic state, the lotus-flowers, the Chakrams or wheels begin to revolve at specific places in the astral body, turning like the hands of a clock from left to right. These are the sense-organs of the astral body, but their mode of perception is an active one. The eye, for example, is at rest; it allows the light to enter and only then perceives it. The lotus-flowers, on the other hand, perceive only when they are in motion and take hold of an object. The vibrations caused by the revolving lotus-flowers bring them into contact with the astral substance, and that is how perception on the astral plane occurs.

What are the forces which activate the lotus-flowers, and where do they come from? We know that during sleep the exhausted forces of the physical and etheric bodies are restored by the astral body; by its inherent regularity it can make up for irregularities in the physical and etheric bodies. It is these forces, normally used for overcoming fatigue, which animate the lotus-flowers. When a man enters on occult development, he is thus really withdrawing certain forces from his physical and etheric bodies. If these forces were to be withdrawn permanently from the physical body, the man would fall ill; he would find himself utterly exhausted. If therefore he does not want to injure himself, morally as well as physically, he must find something to replace these forces.

He must remind himself of the general rule: Rhythm restores power. Here you have an important occult principle. Most people today lead lives devoid of any regular rhythm, especially as regards their thoughts and their behaviour. Anyone who allowed the distractions of the outer world to gain a hold on him would be unable to avoid the dangers to which his physical body would be exposed in the course of his occult development by the withdrawal of these forces of renewal. Hence he has to strive to introduce a rhythmic element into his life. Of course he cannot arrange his days so that each day passes exactly like another. But he can at least pursue certain activities regularly, and indeed anyone who wants to develop on the occult path will have to do this. Thus he should, for example, do certain exercises of meditation and concentration at a chosen time every morning. He can also bring rhythm into his life if in the evening he reviews the events of the day in reverse order. If he can bring in further regularities, so much the better: in that way his life will take its course in harmony with the laws of the world. Everything in the system of nature is rhythmical—the course of the Sun, the passage of the seasons, of day and night, and so on. Plants, too, grow rhythmically. It is true that the higher we go in the kingdoms of nature, the less rhythm we find, but even in animals a certain rhythm can be observed: for instance, animals mate at regular times. Only man now leads an unrhythmical, chaotic life: nature has deserted him.

Man's task, therefore, is deliberately to infuse some rhythm into this chaotic life, and he has available certain means through which he can bring this harmony and rhythm into his physical and etheric bodies. Both these bodies will then gradually develop such rhythms that they will correct themselves when the astral body withdraws. If they are forced out of their proper rhythm during the day, they will of their own accord regain the right kind of movement when they are at rest.

The means available consist in the following exercises, which must be practised in addition to meditation:

I. Thought control. This means preventing, at least for a short time every day, all sorts of thoughts from drifting through the mind, and bringing a certain ordered tranquillity into the course of thinking. You must take a definite idea, set it in the centre of your thinking, and then logically arrange your further thoughts in such a way that they are all closely linked with the original idea. Even if you do this for only a minute, it can be of great importance for the rhythm of the physical and etheric bodies.

II. Initiative in action. You must compel yourself to some action, however trivial, which owes its origin to your own initiative, to some task you have laid on yourself. Most actions derive not from your own initiative but from your family circumstances, your education, your calling and so on. You must therefore give up a little time to performing actions which derive from yourself alone. They need not be important; quite insignificant actions fulfil the same purpose.

III. Tranquillity. Here the pupil learns to regulate his emotions so that he is not at one moment up in the skies and at the next down in the dumps.³⁹ Anyone who refuses to do this for fear of losing his originality in action or his artistic sensibility can never go through occult development. Tranquillity means that you are master of yourself in the most intense pleasure and in the deepest grief. Indeed, we become truly receptive to the joys and sorrows of the world only when we do not give ourselves over egotistically to them. The greatest artists owe their greatest achievements precisely to this tranquillity, because through it they have opened their eyes to subtle and inwardly significant impressions.

IV. Freedom from prejudice. This, the fourth characteristic, sees good in everything and looks for the positive element in all things. Relevant to this is a Persian legend⁴⁰ told of Christ Jesus. One day Christ Jesus saw a dead dog lying by the wayside; he stopped to look at the animal while those around him turned away in disgust. Then Jesus said: “What beautiful teeth the dog has!” In that hideous corpse he saw not what was ugly or evil but the beauty of the white teeth. If you can acquire this mood, you will look everywhere for the good and the positive, and you will find it everywhere. This has a powerful effect on the physical and etheric bodies.

V. Faith. Next comes faith, which in its occult sense implies something rather different from its ordinary meaning. During occult development you must never allow your judgment of the future to be influenced by the past. Under certain circumstances you must exclude all that you have experienced hitherto, so that you can meet every new experience with new faith. The occultist must do this quite consciously. For instance, if someone comes up to you and tells you that the church steeple is crooked and at an angle of 45 degrees, most people would say that is impossible. The occultist must always leave a way open to believe. He must go so far as to have faith in everything that happens in the world; otherwise he bars the way to new experiences. You must always be open to new experiences; by this means your physical and etheric bodies will be brought into a condition which may be compared with the contented mood of a broody hen.

VI. Inner Balance. This is a natural outcome of the other five qualities. The pupil must keep the six qualities in mind, take his life in hand, and be prepared to progress slowly in the sense of the proverb about drops of water wearing away a stone.

Now if anyone acquires higher powers through some artificial means without attending to all this, he will be in a bad way. In ordinary life today the spiritual and the physical are intermingled, somewhat like a blue and yellow liquid in a glass of water. Occult development sets going a process rather like the work of a chemist who separates the two liquids. Soul and body are separated in a similar way, and the benefits of the mingling are lost. An ordinary person, because the soul stays in close relation to the body, is not subjected to the more grotesque passions. But as a result of the separation I have been talking about, the physical body, with all its attributes, may be left to itself, and this can lead to all manner of excesses. Thus a man who has embarked on occult development, but has not taken care to cultivate moral qualities, may manifest certain traits which as an ordinary man he had long ago ceased to exhibit. He may suddenly become a liar, vengeful, quick to anger; all sorts of characteristics which had previously been toned down may appear in a violent form. This may happen even if someone who has neglected moral development becomes unduly absorbed in the teachings of Theosophy.

We have seen that a man must first pass through the stage of spiritual sight and only then comes to the stage of spiritual hearing. While he is still at the first stage he has of course to learn how the images are related to their objects. He would find himself plunged into the stormy sea of astral experiences if he were left to fend for himself. For this reason he needs a guide who can tell him from the start how these things are related and how to find his bearings in the astral world. Hence the need to find a Guru⁴¹ on whom he can strictly rely. In this connection three different ways of development can be distinguished.

1. The Eastern way, also called Yoga. Here, an initiated man living on the physical plane acts as the Guru of another, who entrusts himself to his Guru completely and in all details. This method will go best if during his occult development the pupil eliminates his own self entirely and hands it over to his Guru, who must even advise him on every action he may take. This absolute surrender of one's own self suits the Indian character; but there is no place for it in European culture.

2. The Christian way. Here, in place of individual Gurus, there is one great Guru, Christ Jesus Himself, for everyone. The feeling of belonging to Christ Jesus, of being one with Him, can take the place of surrender to an individual Guru. But the pupil has first to be led to Christ by an earthly Guru, so that in a certain sense he still depends on a Guru on the physical plane.

3. The Rosicrucian way, which leaves the pupil with the greatest possible independence. The Guru here is not a leader but an adviser; he gives directions for the necessary inner training. At the same time he takes good care that, parallel with the occult training, there is a definite development of thinking, without which no occult training can be carried through. This is because there is something about thinking which does not apply to anything else. When we are on the physical plane, we perceive with the physical senses only what is to be found on that plane. Astral perceptions are valid for the astral plane; devachanic hearing is valid only in Devachan. Thus each plane has its own specific form of perception. But one activity—logical thinking—goes through all worlds. Logic is the same on all three planes. Thus on the physical plane you can learn something which is valid also for the higher planes; and this is the method followed by Rosicrucian training when on the physical plane it gives primary attention to thinking, and for this purpose uses the means available on the physical plane. A penetrative thinking can be cultivated by studying theosophical truths, or by practising mental exercises. Anyone who wishes further training for the intellect can study books such as Truth and Science, and The Philosophy of Freedom, which are written deliberately in such a way that a thinking trained by them can move with certainty on the highest planes. Even a person who studies these books and knows nothing of Theosophy might find his way about in the higher worlds. But, as I have said, the teachings of Theosophy act in the same way.

Here, then, the Guru is only the friend and adviser of the pupil, for by training his reason the pupil will be training the best Guru for himself. But he will of course still need a Guru to advise him on how to make progress in freedom.

Among Europeans, the Christian way is best suited to those whose feelings are most strongly developed. Those who have more or less broken away from the Church and rely rather on science, but have been led by science into a doubting frame of mind, will do best with the Rosicrucian way.

• 37. Thomas Alva Edison, 1847–1931.
• 38. “Everything that has been recounted from the Akasha Chronicle”. The reference is to the communications “From the Akasha Chronicle” published by Rudolf Steiner in his journal, Lucifer-Gnosis, from July 1904 to May 1908. Collected edition, Dornach, 1964. English translation published in America with the title: Cosmic Memory: Prehistory of Earth and Man.
• 39. “at one moment up in the skies and at the next down in the dumps”. From Klärchen's song in Goethe's Egmont, 3, 2.
• 40. “a Persian legend.” See Goethe: Notes and comments for a better understanding of the West-Östlichen Divan, “Allgemeines”.
• 41. Guru. In oriental Initiation, he who guides the pupil's occult development; leader on the path of knowledge.