The Rudolf Steiner Archive

Our occult exercises are supposed to bring us to imaginative knowledge. Not so long ago they had imaginations that could be understood by any pupil without further explanation. Today such imaginations must be explained in words, because very few esoterics would be able to understand them by themselves. An imagination will now be given here that's useful for any esoteric who has the feeling that he's not making any progress in spite of his efforts. The pupil should imagine that his teacher or master is standing before him in the shape of Moses, and that the latter asks him: “So you'd like to know why you're not getting ahead on the esoteric path?” “Yes.” “I'll tell you why. It's because you worship the golden calf.” Then the pupil sees the golden calf next to Moses. The latter lets fire come up from the earth that consumes the golden calf and turns it to powder. He throws this powder into some clear water and gives the mixture to the pupil to drink. A few centuries ago any esoteric would have been able to understand this image. Now it must be explained as follows.

When we go back in our memory, we get to a point where our memories stop and ego-consciousness began. What lies before that is what we made out of ourselves in previous incarnations and brought into this one. That's the golden calf that we worship without realizing it—our sheath nature.

The pupil should now replace the image of the golden calf with the image of what he was as a child, before he had an ego-consciousness. He becomes fully aware that what he feels is his ego is just a Luciferic effect. For, ordinary consciousness is based on memory and memory is a Luciferic force, since it's Lucifer's task to carry the past over into the present. If one strips oneself of what one has through ego-consciousness, then what remains is what we've brought with us from other earth lives.

Some people may feel that it's hard to have to think of themselves like that, but we won't be prepared to meet the Guardian of the Threshold without strict concepts like that.

Then the pupil should imagine that fire burns the child's form that he is; he's become a little bigger since then, but basically he's still the same sheath man that the child was, except that the illusion of an ego has been added. He sees how the form turns to powder, and this becomes a strong awareness that all parts of these physical, etheric and astral sheaths must become as indifferent to him as a pile of ashes, as indifferent as clay is for a sculptor before he's made something out of it. He must think away his physical body and its outer shape, his etheric body with its memory, his astral body with its sympathies and antipathies—or think that they are a pile of ashes.

One might not be able to put this into practice right away. It doesn't mean that one should suddenly hug someone one disliked, but when we carry out this imagination as an exercises, we must be able to get rid of all antipathies.

And the powder is thrown into the pure water of divine substance, the way it was before the Luciferic force worked on it. This is how the sheath nature is to be sacrificed and the divine substance is to be given back. But an esoteric also arrives at the insight that everything that's now only a pile of dust for him was formed out of the spirit. His body's shape was sculpted by the spirit, the spirit made him into what he now is as a form. And we should take what the spirit has made out of us back into ourselves. We should drink the water again in which the dust was dissolved. Then we have it pure, after the golden calf was burned, pulverized and dissolved. If we do this, we'll feel that a whole place in us seems to become empty; it's the place where the ego usually is—we feel that this is getting empty. When one can either become a Buddhist and go into a region for which a man should feel that he's too worthy—into nirvana, into an extraterrestrial sphere. Or one can arrive at a new awareness of the Christ impulse and can feel it stream into the place of our ego that has become empty.

Christ would never have been able to come to earth among the Hebrew people if Moses hadn't destroyed the golden calf, thrown it into water, and given it to Israel's children to drink. This doesn't mean that one should do this imagination every day—but maybe every 3 or 4 weeks. It's basically just another clarification of our Rosicrucian verse.

I. Instruction Class, Berlin, April 15, 1908

Based on John, chapter 11.

Easter is not only celebrated at this time because it is the beginning of spring; it has a much deeper significance. In ancient times, the group ego, the tribal ego, lived in people. In the initiated (Moses, Hermes, Buddha, Krishna, Zarathustra), the consciousness of the entire tribe was reflected. When they were initiated, they were out of the physical body with their etheric body and saw the essence of the entire tribe. On their return, they then laid this down in the law that they gave to their people. As a result, they became responsible for the sins committed against this law and had to reincarnate among their people until the people's karma was paid off. This was the case for all initiates before Christ, who received the revelation from within in the initiation sleep. Solomon, who was of the Abel-Seth people, belonged to this type of initiate. With these ancient initiates, the group soul of the people united with their etheric body during the initiation. It also lived in them afterwards. Therefore, they all had to undergo many incarnations.

Those who were not initiates in ancient times and did not belong to a people who received the revelations through such initiates - who lived scattered, who had to gather knowledge even from the physical world, were the Cain sons. One such was Hiram Abiff, who had gathered knowledge through life in the physical body and elevated it to wisdom. He expressed his wisdom in the building of temples. It was not the God within who revealed the wisdom to him, as it did to the descendants of the Abel-Seth sons, but it was the knowledge gained in physical existence. The Abel-Seth initiates were under the influence of Jehovah. In the twilight of their consciousness they were given the higher knowledge under the influence of the moon deity (Yahweh).

At that time, Hiram Abiff reached the limit of initiation. But he was only initiated later. For this, the spiritual sun had to come down to earth. This descended into the physical plane in the Christ. Only He could initiate Hiram Abiff. The clear [spiritual] Sun had to shine upon him at the initiation. He was Lazarus, who after the resurrection was called John. He was initiated by the Christ Jesus. That which Hiram Abiff had acquired through his life in the physical had to remain. Not the life of the group, but each individual incarnation should now become important. Every single incarnation was to add a leaf to the Book of Life, a leaf whose content was taken over into the spiritual, something that remained, that could no longer pass away, but was to remain until all future times. This is what Hiram Abiff represents.

Emphasis is placed not on an inner experience, in which the tribal nature is manifested, but on the one incarnation that has significance for all of the future.

Before this initiation of Hiram Abiff by Christ Jesus could take place, the spiritual sun, the sun, had to appear in spring and the old principle had to recede. The sun had to shine first with its light on the full moon, only then could the day of resurrection take place. Christ brought the new principle in place of the old Jehovah principle, that is why the Pharisees hated him, the representatives of the old principle. And when they realized that He represented this new teaching and brought the new initiation, they sought to kill Him after the resurrection of Lazarus. (“This man performs many signs and wonders.”)

In Christ Jesus, the soul of all mankind united with the Jesus bodies. The Christ was only once incarnated in the flesh. He will come again, but no longer in the flesh, only when humanity will recognize him in his etheric body.¹

Note: The folk spirit that united with Moses at the initiation and then lived in him was Michael.

II. Instruction lesson Berlin, April 15, 1908 (notes from another hand)

1. The resurrection of Lazarus

2. Why did the Pharisees want to seize and kill Christ afterwards?

3. Why does Easter fall on the first Sunday after the moon has become full after the spring equinox, March 21?

The resurrection of Lazarus is a kind of climax of the Gospel of John. It is an initiation, the course of which is told here - but a very special, very unique initiation. The initiations that had been carried out in the depths of the mystery centers in the pre-Christian era were of a completely different nature. In these pre-Christian times there were great, high initiates and also lesser ones. The greatest initiates: Moses, Hermes, Zoroaster – also Buddha and Krishna, who were also the lawgivers of their people, had undergone their initiation in such a way that the etheric body was taken out of the physical body for a period of three and a half days, and during this time the person to be initiated experienced the spiritual worlds in his etheric body.

In the past, the common bond of love was based on shared blood: People who belonged to the same tribe loved each other. The I of the tribe went through many generations; the individual human being had no validity. Everyone looked up to the patriarch - the Jew, for example, to his patriarch Abraham. One felt that one belonged to him as a Jew, one said: I am nothing - I and Father Abraham are one. This sense of belonging went from the individual member of the tribe to the patriarch like a ray of light. The initiate saw this ray of light, he saw the whole nation as embedded in its spiritual essence, which was expressed in the peculiarities of the nation and emanated from the patriarch. He saw all this clearly before him as he lay in the sleep of death. Yes, even more: the group soul of his people entered into him. He was now the group soul of the people. Thus, during his initiation, Moses was united with Michael. The laws that such an initiate then gave to his people were born out of the soul of the people themselves. And in formulating them, in setting them forth, the initiate became responsible for them. He had to incarnate again and again within his people. And the sins of his people against the law were his sins. He was karmically linked to them. The sins of the people lay on his karma. These great initiates who took this on were fully aware of this.

All these ancient initiates belonged to the Abel-Seth line. That is to say, they received enlightenment from above. The enlightenment came to them from the lunar forces. It was the forces of Yahweh that they received. And they received them not in the bright light of the sun, but in the darkness. Their etheric body received these Yahweh forces from the spiritual world, while the physical body lay as if in a sleep of death.

This was now to change. The people of the Cain current, those who had worked their way up from below through the work of their hands, had come so far that they could elevate the science they had gained for themselves to wisdom, that is, they could be initiated. The physical body had imprinted its impressions on their etheric bodies. Through their own labor they had purified, ennobled, spiritualized their physical bodies and their souls. These children of Cain were scattered throughout the world, and Hiram Abiff is named as the first of these scattered children of Cain in the world who had worked his way up so far. Hiram Abiff, the lonely hermit, stood before initiation. In his next incarnation he received it. Then he was called “Lazarus” - for in his previous incarnation, Lazarus was Hiram Abiff.

And this initiation of Lazarus was different from all previous ones. Until then, the initiates had received the lunar-Yahweh forces, that is, the forces concerning the mystery of birth and procreation, and each had received the forces of the people to which he belonged. But now the lunar force was no longer to be effective. Now the time had come when the all-embracing power of the sun, the Christ power, which is the power of all humanity, was to be bestowed upon humanity. This power of all humanity was to initiate Lazarus. The lunar forces were to be defeated by the more comprehensive solar power, which shines for all people. No longer should only blood count, flowing through the tribe, the people. From now on, only that which each individual human being works for in his soul should count. Every single human being within his incarnation should from now on have value, the individual incarnation should be consecrated to the striving for sanctification, spiritualization, no matter what name a person is called. This is the deepest idea of Christianity.

From now on, each incarnation should be like a leaf on which the eternal values of the struggling, striving human soul can be recorded. And at the end of such an incarnation, such a leaf should be placed in the Book of Eternity, which should contain ever greater values, ever deeper meanings, ever greater enrichments for each individual human being. These are the fruits of life that each individual human being should work for in his or her individuality, alone in constant striving. And then he should deposit these fruits of life in the bosom of all humanity, so that they can be integrated into the progress of all humanity.

The Christ is the great divine individuality who once appeared on earth in the flesh of Jesus of Nazareth, and once lived an incarnation that all striving, seeking human souls can look to as the great model and ideal for their individual striving. The Christ appeared in the flesh only once! But he will appear on earth again! He will reappear in a spiritual body, and those people who, through the striving of their souls, have spiritualized themselves to such an extent, will recognize him in his spiritual body and will be able to live with him.

This Christ, the high sun spirit, initiated Lazarus, the reincarnated Hiram-Abiff.

This meant, however, a radical break with the previous initiation principle. This was fully recognized by the Pharisees, who were also initiates, and this filled them with fear and terror. They recognized what was going on, but they also saw that from now on, if this new principle were to prevail, their own power would be over. From that time forth, they sought to destroy the bearer of the new principle of initiation, and it is they who finally made it possible for the Christ to be led to his death.

It is said of Lazarus that he was the disciple whom the Lord loved. And later it is said that John was the one who rested on the Lord's breast. There is a profound secret of soul development hidden behind these two statements, which we find in the Gospel of John.

Now we also understand why Easter falls at the time of each year when the young spring sun looks the moon full at the spring equinox in the face. She is said to be victorious over the lunar forces. Christ, the Sun-God, conquers the Moon-God! Therefore, in spring, when the sun has regained its full strength, the moon must look the sun full in the face before it is conquered by it. Thus Easter is a festival that reminds us that the human soul rises from the sleep of death within matter, looking up to the Christ-Sun, living in its light, striving in its love, can receive the new life, the resurrection life.

III. Instruction lesson without place or date given with the heading “The mission of man on earth”

When a person begins to ask himself who he actually is, how he can feel this way inside, it must gradually become clear to him that he feels like an ego-entity, and that everything he experiences in terms of joys and pains, everything that drives him to act, is grouped around this center and receives its true impulse from there. Separated from other beings, different from them, is the human being in his sense of self; and yet it is only through this sense of self that it is possible for him to consciously connect with his environment. With regard to the physical body, which visibly, perceptibly represents to the outside world what the human being feels inside as being on one's own, as if he were a being separated from the environment, it becomes clear to him that the heart is the actual center. The heart animates the other organs, in that the invigorating blood is sent from there to the smallest parts of the physical body.

Just as the I is the inner center from which all impulses for the revelation of the human being flow out into the environment, and to which all sensations from the outside world return, being absorbed and processed there, so the invigorating blood flows from the heart through the whole body and then returns to this center. The heart represents an expression of the I-effectiveness in the physical body.

There are two kinds of activity in both the human ego and the physical heart: outward sending and inward receiving and reworking. Just as the returning blue blood is transformed back into red living blood with the help of the breathing process through the lungs, so the experiences that the human ego absorbs from the environment must pass through the feelings and sensations of the astral body and thereby become stimuli for new activity. The human heart accomplishes its effect according to a certain tempo; a short while, a period of time, passes between the successive heartbeats. Thus, the human ego also needs a certain period of time between the arising of the impulse to act and the processing of the sensations, which thereby react from the outside world onto the ego. This tempo will be different for each person, depending on their individual disposition and level of development.

But if a person wants to gradually penetrate to the knowledge of their own being, they must try to understand their own appropriate tempo, listen to their own heartbeat and get to know the inner life of their being. He must be able to see his own being as if it did not belong to him. He must learn to observe it as something external to him, and only then can he gradually descend into it. Just as he previously sent his impulses out into the world around him, he will then transform his powers and turn them inwards instead of outwards. In this way, the inner world becomes the outer world for him.

What man finds when descending into his own interior, first into his three bodily sheaths, is beautifully described in the legend of the temple handed down to mankind from ancient times, in which is symbolically laid the whole course of the evolution of the earth in relation to the building of the temple of the human body - and the evolution of the human ego.

It is told how the great master builder Hiram Abiff wanted to enter the temple once more to see his work. When he wanted to leave the temple again, the first of the three treacherous journeymen met him at the first gate and struck him on the left temple so that the blood flowed down onto his shoulder. Then the Master turned to the other gate, where the second of the treacherous companions struck him and gave him a blow to the right temple, so that the blood flowed down. Then the Master turned to the last of the gates, where the third of the treacherous companions struck him with a blow to the forehead, so that the Master fell dead to the ground.

When the human ego descends into its three sheaths, it first encounters the astral body. It senses this astral body as it truly is. As if by a blow, the ego becomes aware and recognizes itself in this astral sheath. It encounters doubt in everything and in itself. Through this, it is attacked. This is the first of the treacherous companions.

Next, the person then encounters his etheric body, into which he descends. And again he comes to know himself as he is in this body, as if it is suddenly brought to his attention. Then superstition confronts him: all beliefs, all opinions that have been acquired through education. This is the second of the treacherous companions.

Then the person descends into his physical body and gets to know the illusion of the personal self. This is the third of the treacherous companions. When he encounters this, the possibility of feeling himself in his own self as separate from the outside world or his environment is taken away from him in one fell swoop. He learns to recognize appearance and truth, and he steps out of his narrow limitation. No longer enclosed by the three sheaths, the human being steps freely out of himself into the environment and recognizes himself as a microcosm in the macrocosm.

When man is symbolically represented as the pentagram, he must be regarded as encompassing the three lower kingdoms on earth. The mineral kingdom has only the physical body on earth, and can be indicated symbolically by a single line. The plant kingdom has in addition a second principle, the etheric body, and this must therefore be indicated by two lines touching one another. The animal kingdom has a third principle, the astral body. This can be indicated by three lines: (X with line connecting the upper edges) p 414

The etheric body contains the principle of growth. In the plant form, leaf would always appear after leaf if it were not for the astral body coming from above, which causes the flower to emerge. The etheric principle, which in plants would cause continuous growth, is partially transformed in animals, so that it exercises its powers more internally as a receiver of the astral body. The straight line of the etheric is closed and bent by a new line, which symbolically represents the astral principle, and this new line then bends the physical principle again on the other side. Hence the physical form, which in plants represents a vertical line, is bent and has become horizontal in animals. The animal can therefore be symbolically indicated with the three lines; in man, the I is added to the three principles. This I can be symbolically represented as a point above the three lines X, which pours its power into the etheric body and the physical body through two lines that pass through the astral, acting on the one hand through light and on the other through warmth. Through this influence of the I, the human form is raised to an upright line again, and so the symbol of the pentagram arises.

If man is the pentagram himself and lives entirely within it, he will not be able to see himself as such. He will only be able to consciously survey that part of his being that is below his ego, that which he has outgrown. These are the three lines that represent the symbol for the animal. That is why man only sees that part of his physical body that is below the shoulders from the front.

But if he really wants to know himself as an ego, then he must step out of himself, so that he also gets to know the upper part of the pentagram. He must create for himself a new center of perception, which lies outside the pentagram; he must be able to take a superhuman standpoint, which lies outside the ego and yet is a center of consciousness.

The Temple Legend tells how the Master received the first blow on the left temple, the second blow on the right temple, so that the blood ran down upon the shoulder, and the third blow on the forehead. Then physical death sets in. This indicates the upper part of the pentagram. With physical death, the human being steps out of his personal self and experiences himself in the macrocosm. The Temple Legend tells us how the Master's body was buried by the three companions, how the Master himself, reborn in the cosmos, experienced the developmental states of the earth as the old moon, as the sun with the seven planets and as Saturn with the twelve signs of the zodiac. When man has emerged from his three shells and experiences himself in the cosmos, as if newly born, the first thing he feels is the essence of the great mother, the earth mother, from whom he has grown out. He experiences earlier developmental states in which he was more dependent and intimately connected to the earth. He experiences this as the moon state, sun state and Saturn state.

What the great master builder Hiram Abiff could not experience at that time, because – as the temple legend says – he lived before the Christ event on earth, was the light and warmth of the Christ-being in the earth aura. For this being had not yet connected with the earth at that time. It could be seen in the sun, as Zarathustra had once seen it as Ahura Mazdao, the great aura, as the cosmic heart, when it was revealed to him that this sun being would one day live on earth in a human body. His great mission became clear to him, to work through many incarnations and in various ways to prepare such a human body that was capable of carrying the spirit of the sun within itself. He should tune his own individual pace of his ego so that it was in harmony with this higher ego of humanity. The sound and rhythm of his heartbeat should coincide with the sound and rhythm of the great cosmic heart, only then could the sublime sun being live in a human body.

When the great Master Builder, Hiram Abiff, lived on earth, this mighty fact had not yet been accomplished. But the individuality of Hiram Abiff lived on and was reborn on earth at the time when the Christ-being, the great Sun Spirit, lived in Jesus of Nazareth. Once the great master builder, Hiram Abiff, was led to his ancestor in order to receive the new hammer with which he was to continue his work. He was led to him through the fire. At that time, the human ego had to rise through the blood of the generations to the ancestors in order to attain higher wisdom. But now that the great spirit of the Sun had descended to Earth and lived in the body of Jesus of Nazareth, the Christ Jesus Himself placed the seed of the new life in the heart of the reborn Hiram Abiff. Through Him, he was raised to spiritual life; he was born again in the disciple whom the Lord loved. The human ego was quickened by the divine ego and raised to a higher existence. Thereafter this disciple could become the writer of the Gospel which has as its starting point the human and the divine ego. And it was revealed to him how the development of this human ego through the post-Atlantean cultural periods extended into the future, until the end of the days on earth, as he portrayed it in the Apocalypse. And in his Gospel it is said how Christ Jesus, with his last words from the cross, handed this disciple over to his mother, who was not his natural mother. As a son he gives the human ego to the Earth Mother, after he has quickened it with his powers, so that she may guard and care for it. As mother, He gives the Earth to this I, so that the son may give his powers to the mother. The human I shall redeem the Earth, uplift it with its powers into spiritual regions, with the full consciousness that without this Earth it could not develop into what it is and is to become.

With the event at Golgotha, when the blood flowed from the wounds of the great redeemer, when the cosmic heart's blood permeated the earth and its powers poured into the center, the earth became radiant, radiating light out into its surroundings from within. Then the possibility was also given for every human individuality to experience this light within itself. When the Earth became the body of the great Sun Spirit by permeating it with his spiritual powers, all beings on Earth were also endowed with these powers. The seed for the reunification of the Sun and the Earth had been sown. The physical body of Jesus of Nazareth was the mediator through which the cosmic powers united with the Earth aura. And when the blood flowed from this body on Golgotha, the Earth was again absorbed into the power of the Sun. Since then, this Christ power radiates from its center into the surrounding area, and from the Sun the Christ power radiates into the Earth. Man can experience this power and this light in himself as an earthly human being when he recognizes himself as a part of the earth, which, as the physical body of Christ, is permeated by His Being. Then the white light shines from within him, as it radiates from the center of the earth.

A person can also experience the power and light of Christ as it radiates from the outside and permeates him with higher life. Then it surrounds and permeates him, just as it passes through the earth, radiating from the sun. Then the human being feels united in spirit with this solar power; he feels himself growing together with the great cosmic heart from the depth of his heart. As a higher being, living in this spiritual sun, he recognizes his true self, as connected to it as he, as an earthly human being, is connected to the earth itself. And just as the sun's forces permeate and give life to the earth, so this higher being permeates and lives through the earthly human being with his powers.

In the temple of the human body there is a holiest of the holy. Many people live in the temple without knowing it. But those who have an inkling of it receive the strength to purify themselves to such an extent that they may enter this Holy of Holies. There is the sacred vessel, which has been prepared throughout the ages so that when the time came, it could be capable of containing the blood of Christ, the Christ-life. When man has entered, he has also found the way to the Holy of Holies in the great temple of the earth. There are many on earth who live without knowing it, but when man has found himself in his innermost sanctuary, he will also be allowed to enter there and find the Holy Grail. The vessel will at first appear to him as if it were cut out of wonderfully sparkling crystals, forming symbols and letters, until he gradually senses the sacred contents, so that it shines for him in a golden splendor. A human being enters the sanctuary of his own heart, then a divine being emerges from this sanctuary and unites with the God outside, with the Christ-being. He lives in the spiritual light that radiates into the vessel and thereby sanctifies it.

Because man lives as a twofold being, he can pour the spiritual power of the sun into the earth and be a connecting link between the sun and the earth. Just as from the center of life, the heart, the invigorating blood flows and pours through the entire physical organism into the bone system, which - as an external solidification and congealing in the organism - can be seen as the opposite of the living, ever active heart, so each human individuality must become a channel for the blood flowing from the cosmic center of life, permeating the solidified earth with life. The earth can be thought of as a cosmic skeletal system. It would be completely ossified and dried up if the cosmic heart had not poured out its life blood through a human body, thereby reviving it anew.

Once upon a time, the great spirit of the sun lived in a human body as an example for humanity, and every human being is meant to follow suit. Through Him the possibility for this has been given. To be imbued with the Christ-spirit, to know oneself as a center, to live in this spirit, through which spiritual light, spiritual power and spiritual warmth can stream into the earth, that is the mission of the individual human being and of all humanity, for in this way will they be able to redeem the earth and uplift it to spiritual regions.

IV Authentic information handed down.

Lazarus, the favorite disciple of Jesus Christ, who later became the author of the Gospel of John, is the re-embodied Hiram Abiff.

Adam-Eva -> Cain

Abel Seth -> Lamech, Hiram Abiff

Solomon -> Lazarus-John.¹

The individuality, which had been re-embodied as Hiram Abiff and Lazarus-Johannes, was initiated anew in its embodiments in the 13th and 14th centuries and has since borne the name Christian Rosenkreutz. ²

From the instruction session in Berlin, February 10, 1913 for the 3rd

The legend, the seven-step ladder ² And each of us should keep these things in mind during the day. Then, as a consequence, if the things we do here are done right, we will feel that the right forces are flowing in.

During the night, the human being can then come close to Hiram Abiff or Adoniram, Lazarus, who was initiated by the Lord Himself. Meditation is given for this purpose: “I am not only in the world for myself, but to become similar to my archetype.

This striving is a duty, not selfishness. These things are given in the first scenes of “Examination of the Soul” and “The Guardian of the Threshold”, as in the three dramas in general, much, much meditation material is given.

You should not forget that the spiritual powers are counting on you in the leadership of mankind.

Every person is a citizen of the spiritual world, but you should be aware of it! At night, you are always in a spiritual world, interacting with beings and judging. This can suddenly come to a person's awareness when waking up or at other times during the day: “I have to educate myself to become a revealer of the divine archetype within me.”

Meditate on death; this is a very important matter.

• 1. See the detailed descriptions in the volume 'The Event of the Appearance of the Christ in the Ethereal World', CW 118.
• 1. Record by Rudolf Steiner for Helene Röchling as a supplement to the temple legend.
• 2. Rudolf Steiner's message conveyed by Marie Steiner in the context of the Knowledge Cult; see the appendix to this section on page 423ff.
• 2. The so-called Jacob's ladder. Schauberg (“Comparative Handbook of the Symbolism of Freemasonry...”) II. Band S. 402f.): “The Persian symbol of the entrance of the soul of the deceased into heaven through the seven planetary spheres is said to have been a staircase or ladder leading to seven different doors. (...) According to Origen, the Egyptians used a similar symbol to represent the descent of heavenly souls in the Milky Way through the seven planetary spheres, namely a ladder that reached from heaven to earth and was divided into seven steps, each with a gate. (...) The ladder that Jacob saw in the famous dream and that also reached from earth to heaven was probably this Egyptian ladder that led the souls of men from heaven to earth and from there back to heaven again, which thus had not just three steps, as is generally the case. 2

Yesterday I tried to explain how man, who as a soul-spiritual being has been living in the spiritual world during pre-earthly existence, makes his transition to the physical earth. If we want to place before our souls the very real intervention of the Christ and the Mystery of Golgotha in the evolution of earth-humanity, it is absolutely necessary to acknowledge the pre-earthly existence of man and thus come to understand the eternal essence of his being. For, in order to comprehend the actual nature of this Mystery, we must be able to follow this Being, the Christ, Who belongs to the spiritual worlds, in His descent from extra-terrestrial regions right down into earth existence. This Being had lived only in those regions where we too spend our pre-natal existence until the time came when in the man Jesus He took on an earthly form and began his earthly activity.

If man wants to arrive at such an understanding of the Christ and the Mystery of Golgotha in relation to the event of human birth, of which I spoke sketchily yesterday, he must bear in mind first of all that man's soul constitution and his inner experience have passed in the course of mankind's evolution on earth through most significant and important transformations. Today, people often assume that the soul constitution, and those states of consciousness in which modern man finds himself in waking and sleeping, have always belonged to humanity, at least essentially, since human history began. At most, the world view arrived at in natural scientific cosmology points back to a primitive half-animal-like form possessed by early humanity, as we shall be discussing presently. Such a being's inner nature would of course have to be pictured as different from the thinking, feeling and willing of today's human being. But the transformations that man's consciousness, his whole inner soul structure, have passed through since the primeval times of earth evolution, are rarely pointed out today; yet in these transformations there lies something immensely important and substantial.

When we go back to ancient times of human evolution—we need not go back to the most primeval but to about the second or third millennium before the Mystery of Golgotha—we find that mankind had a quite different consciousness, a quite different configuration of soul, than later on. The pronounced difference that exists between waking and sleeping in man today did exist at that time, but it was not the only aspect of the daily change in human consciousness. Today man only knows the states of waking and sleeping, and between them, dreams. While we are aware of a certain content in dreams, we must admit that it is often misleading. In any case, this dream content does not point to any reality that man can control directly with his day consciousness, although he certainly can indirectly. But apart from these three states of consciousness, of which that of dreams is most questionable, at least as far as gaining knowledge is concerned, an intermediate state existed for ancient humanity. It was neither that of dreams, nor of full wakefulness. Nor was it a condition of deep sleep, or half-conscious dreaming as we have it today. Rather, it was a pictorial “waking-dreaming,” as one might put it. Pictures flowed within it as thoughts run today through our waking consciousness. These pictures were similar in form to our dream pictures, but what they contained pointed to a pronounced supersensible reality, as our perceptions point to a physical reality. Just as we know, when we see a physical being with colors and shapes, that it is a physical reality, so did ancient man experience pictures which moved freely and lightly in his consciousness as our dream pictures move in ours, except that it was impossible to doubt that their content pointed to a spiritual reality. Just as today, when our eyes perceive something, we know with certainty that something physical is out there, so did a man of the past know that he perceived something spiritually real when such images passed through his consciousness.

Among what ancient man experienced as spiritually real there was also an echo of pre-earthly existence. The human being of that epoch simply had every day in his soul inner experiences that proved to him beyond all doubt that he had lived in a soul-spiritual condition, in a purely spiritual world, before entering earthly life. Men of this ancient time knew of this throughout their lives. They therefore accepted as fully evident the existence of an eternal core of man's being, and of an extra-terrestrial world to which they belonged as much as they belonged to the terrestrial world. Those who, as initiates of the mysteries, were initiated in the more profound aspects of these truths were able to speak to their followers out of their initiation science in such a manner that these faithful could arrive at the conviction that they looked into an after-image of their pre-earthly existence, and at the same time into a spiritual world to which man belongs with the eternal core of his being. This, they felt, was a gift of grace bestowed by that spiritual being whose physical image is the physical sun we see in the sky.

Thus, someone who accepted the old mystery wisdom could say: I look up to the sun, but this outer, physical sun is only an image of a spiritual sun being. This spiritual sun being permeates the spiritual world from which I myself descended to an earthly existence, and the power of this sun being has endowed my soul with that faculty, which brings it about that among my soul experiences during the sojourn on earth, I also have this, namely, that in looking back upon my pre-earthly existence, I can be sure of the eternal core-being in my soul.

For a man who, in ancient times felt the grace of the Sun Being, human death on earth was no special riddle. He was supported by the power of his initiates and knew of his pre-earthly existence and of his own external nature. He realized that death concerned only the physical human organism. He knew of something within him that had at the beginning of his earthly life descended into his physical organism. For him, death was an event that did not touch his inner being. He knew of it through his outer form of consciousness.

This was the soul condition of human beings in ancient epochs preceding the Mystery of Golgotha. In those epochs, the secret of birth lay open to a vision turned inward that was striving toward the grace of the Sun Being. While they could comprehend this secret of birth, the riddle of death was not yet present in the manner in which it existed for men of a later time. I shall speak in the second part of this lecture about how all this changed in the course of time.

This consciousness of ancient mankind that lived in pictures—and the way it affected the remaining soul constitution—was aware of the soul in such a way that the active, intense ego consciousness, possessed by mankind today, could not yet arise at that time. Man had insight into his own eternal essence but lacked a pronounced inner sensation of his ego-hood. Nor would he ever have achieved it if that ancient picture consciousness had remained with him as his endowment. But in fact, it ceased. Just when the time for the Mystery of Golgotha was drawing near, it gradually dimmed, to be replaced increasingly by the kind of ordinary consciousness we possess today, with its sharp contrast between sleeping and waking, and, in between, the dubious world of dreams. Mankind had lost that part of self-knowledge that looked back in direct vision to pre-earthly life and with it to the eternal core of man's being. But this was precisely what was necessary if man was to reach gradually his full ego consciousness. Although in that middle period of human evolution, around the time of the Mystery of Golgotha, full ego consciousness had not yet appeared in all mankind, it was being slowly prepared. With it people were confronted in full measure and with great intensity with the riddle of death. For they no longer knew anything through direct vision about the world from which they had descended into earthly existence.

In the age when humanity passed through this stage of its evolution the Christ appeared, descending out of the same world from which the human soul always descends again to birth, and, through the events of Palestine, united Himself with the man, Jesus. At that time the old traditions, namely the old methods of the initiation centers were still preserved. Although they were but a vestige of the ancient initiation, even in their weakened form they could still lead to a knowledge concerning the way the spiritual world looks and the kind of connection man has to it. The initiates of that time could address those willing to receive their words and say: The Sun Being, He who formerly bestowed grace upon men by granting them a vision of an after-image of pre-earthly life, He whose physical reflection is the physical sun, this Sun Being has descended to earth. He lived, or has lived in the man Jesus. He took on a physical body in order not only to remain connected from this time onward with the spiritual world, in which man lives between death and a new birth, but also to live within human evolution on earth itself.

Out of the remnants of the old initiation, the initiates, who were contemporaries of the Mystery of Golgotha, spoke about the secret of the Christ to those who were willing to accept it and had confidence in them. Those who had this trust could learn how the Christ had entered an earthly body, so that not through some kind of teaching but through His deed He could resolve the riddle that only then affected humanity in full intensity—the riddle of death. The initiates pointed out to the people that the Christ had come in order to solve the riddle of death on earth in a way suitable for man. For at the time when the Mystery of Golgotha took place in the earth-realm, those who possessed the vestiges of the ancient methods of initiation spoke above all else about the spiritual being of Christ as He appeared in the spiritual world. The path was described which the Christ, Who never before had descended to earth existence, had taken from the spiritual world down to earth. In all these descriptions given by the initiated contemporaries of the Mystery of Golgotha, the main teaching was about the way the Christ descended into the man Jesus and Himself became man in him. At that time people did not merely refer to the historical Jesus and ask: What position does this historical Jesus occupy in human evolution?—Ordinary consciousness was, after all, faced with him. Some of his contemporaries were in direct contact with him, while those who came later were aware of him in their physical sense consciousness through historical tradition. But those who knew something about the spiritual worlds because of their knowledge of ancient initiation science could say: That Being Who was once looked upon as the lofty Sun Being, the bestower of the grace we described, has taken the path leading to the earth and to the man Jesus. He has then passed through the Mystery of Golgotha, because man could no longer consciously see into pre-earthly life and so was unable to solve the riddle of death. Indeed, he could no longer be aware of this Being at all—the lofty Sun Being Who, by giving men the vision of the after-image of the world in which they had lived before birth overcame earthly death. This Being Itself descended to earth, took on human form and went through the Mystery of Golgotha in order, through what the event signified, to give back to men on earth—but this time from outside—the after-image of pre-earthly life that in earlier times He had been able to impart to them for their inner soul life in the form of pictures. It was in a manner somewhat like this that the initiated contemporaries of the Mystery of Golgotha expressed themselves.

Formerly, man through grace was blessed with a capacity in his consciousness that enabled him to experience his eternal essence directly when he looked back into his life before birth. But he had to develop further. He had to develop a clear earthly consciousness that could only be kindled and developed by means of the sense world. This is what caused the old consciousness, by means of which man had formerly been able to recognize his eternal nature, to recede. But that Being, Who had earlier enabled man to perceive his own eternal being from the spiritual world, accomplished the Mystery of Golgotha after His descent to earth so that man, by perceiving and understanding this event, might himself experience from outside what earlier he had experienced from within. From the Christ on earth man is to experience further what he had earlier experienced from the spiritual world through Christ.

In the third part of this lecture I shall explain the significance this had for the further course of mankind's evolution.

The vestiges of the old initiation methods through which the initiates at the time of the Mystery of Golgotha, and even their successors, were able to speak correctly about the descent of the Christ and the path He took until His embodiment in the man Jesus—these vestiges continued until the fourth century A.D., though weakening increasingly in regard to the effectiveness they had for mankind. By that time, they had ceased to call forth in the human organization the kind of capacities that afforded reliable insights into the spiritual world. Mankind now entered a period of its evolution in which it was chiefly dependent upon the perceptions and views that can be attained only in the sense world and upon a thinking based on impressions and observations in this world. This period of humanity's evolution, lasting several centuries, brought about what I have just indicated as the development, the unfolding of ego consciousness.

One cannot study history correctly unless one is able to see during the period from the fourth to about the fifteenth century A.D. how ego consciousness gradually takes form among civilized peoples. Of course, precursors of this developing ego consciousness also lived in earlier times, but fundamentally there is a great difference between even the most educated, cultured person of the fourth or fifth centuries, and one of the fifteenth or sixteenth. A person who can see—I wouldn't even say, into the soul of Augustine, whose ego consciousness can be studied quite clearly in a psychological way—but let us say someone who can look, for example, into the soul of Scotus Erigena in the ninth century, sees how the ego consciousness, possessed later by the simplest person, was only just beginning to develop and form itself. At the same time, the old kind of vision was ceasing through which it was possible, for instance, to develop alchemy, which represented an innate fusion between what the eyes see and the soul experiences when it contemplates things in the external world. Pure sense observation, as the basis of human knowledge, arose first about the fifteenth century. In this turning of man to mere sense observation—which reached a high point in the age of Copernicus, Galileo and Giordano Bruno—to consciousness of the sense world, there also came into being the ego consciousness.

Ego consciousness, however, caused insight into the spiritual worlds to fall into the depths of darkness. The old perception of the mysteries, the initiation knowledge, had faded away by the fourth century A.D. and scarcely a trace of it continued in the ongoing stream of civilization. For what persisted of this knowledge was well hidden, and remained almost unknown to people in general, even to scholarly Occidental peoples. Initiation science had no real influence on general culture and civilization. It, therefore, could throw no light on the path taken by the Christ from the spiritual worlds to mankind on earth, as was still possible in the first Christian centuries, even though that had been but a vestige, but nevertheless a vestige of the old initiation science. As a result, it was only the historical Jesus who was recognized by mankind, even by learned men—that Jesus of whom history tells, a history which did not add to this historical Jesus, either by means of direct human vision or by teachings of initiation, the picture of the Christ Who was united with him.

Thus, for these centuries, the Church's development could not do otherwise than refer its believers ever and again to the historical Jesus, bringing the picture of him to life. Concerning everything, however, that those men, who knew something real about the spiritual world, could still speak about in the first Christian centuries, nothing could now be directly known. Only what was preserved by tradition from those times when there still existed human souls who really knew about the spiritual world from initiation science, only what had been preserved by tradition from old Christian knowledge—only this could be established by the Church in the form of dogmas concerning the Christ. No reference was made to those who still retained a view of the spiritual content of these dogmas, which were made the object of mere faith.

During the time when knowledge became increasingly perfected and extensive in regard to the sense world, alongside this knowledge of the sense world a content of dogmatic faith was placed, a dogmatic content that related to the Jesus figure only by means of an outward determination.

This Jesus figure had become established in mankind's ordinary consciousness and had assumed form. This attitude then continued on through the seventeenth, eighteenth and nineteenth centuries and finally led to a theology purporting to be Christian but concerned only with the man Jesus, because as a result of historical tradition ordinary consciousness was only aware of him.

Meanwhile, the consciousness that had developed experience of the ego and which had investigated the laws of the sense world had less and less inclination to abide by the established contents of faith. It was especially the leading personalities in whom the new consciousness had developed the most, who became emancipated from inclinations toward faith and thus the Christ. So it happened that in the nineteenth century the supposed Christian theology, which had completely lost all knowledge of the Christ in favor of Jesus and spoke only about “Jesus of Nazareth,” came to a special prominence. It wanted to recognize Jesus as a man only, although perhaps the most eminent one who had appeared in human evolution.

In the first Christian centuries, out of the vestiges of the old initiation wisdom, the attempt had been made to describe the path leading from the perception of the Christ Being to his incorporation in Jesus of Nazareth; in order to understand the Mystery of Golgotha, one started with Christ and later arrived at Jesus. By the nineteenth century, one began with Jesus, who was looked upon at first as a man, and tried to come from Jesus to Christ. But that was the path that as a matter of course led in the end either to the admission (or the refusal to admit) one's inability to rise to the Christ from the historical Jesus of whom ordinary consciousness alone was aware, the “simple man” Jesus who had lived in Palestine.

This situation can be changed only by modern initiation as I have characterized it in its main outlines in the past few days, which can lead to imagination, inspiration and intuition in a new form. By means of this new initiation wisdom it is again possible to go beyond the merely historical image of Jesus to a direct view of man's pre-earthly existence and the world in which this existence is spent. It thereby becomes possible to behold the Christ in His super-earthly spirituality and then, proceeding from Christ, to understand Jesus and thus the nature of the Mystery of Golgotha. The path that modern theology has taken, which, in emphasizing Jesus, has lost the Christ, can be reversed. Out of spiritual perception, men again can recognize the Christ, and through the perception of Christ behold Jesus in whom the Christ became Man. With this Christ perception, gained in the spirit, they can then contemplate the Mystery of Golgotha. Through anthroposophical perception, the Christ, Who for one branch of modern theology has already been lost, must now be recovered. I will explain in the fourth part of today's considerations what this signifies for man's inner development.

It has already been mentioned that through the lighting-up of ego consciousness the riddle of death confronted the human soul. This had to happen because, since the ego had become present in full clarity in the inner soul experience, man's physical organism thereby had become the actual basis for this ordinary human consciousness. This ego-permeated consciousness had its foundation in man's physical organism, and man learned to feel instinctively how only what has its foundation in the physical organism can be experienced by the soul. No longer did he see the eternal essence of his being through a direct picture consciousness. It was precisely his ego consciousness, his highest faculty in earth life, that drew his attention exclusively to his physical body and showed how this body, because of its constitution, could allow his ego-saturated consciousness to light up. In this state of consciousness we cannot say that there is anything in our soul that we carry through the gate of death.

It was precisely the ability of a retrospective view into pre-earthly life, which had been given to an older humanity by the grace of the lofty Sun Being, that had enabled ordinary consciousness to see forward into what is beyond death. Now, consciousness had become especially clear because, to its full extent, it had become an experience of the physical organism. But because of this man could not help saying to himself: You possess powers to brighten and illuminate your consciousness, but they come from the physical body. This body disintegrates at death. In this, of which you are aware in your ordinary consciousness, you perceive nothing of what can carry you over into another world. Something of this nature may exist—but with your ordinary consciousness you sense and know nothing of it.

This mystery of death had appeared with special intensity in the first Christian centuries when human beings were still more sensitive to these questions. The initiates, however, had drawn the attention of humanity to the Mystery of Golgotha, and in the following centuries, as Christianity evolved, its leaders had likewise directed humanity to that Mystery through their dogmas of faith. What was this Mystery to signify for man?

A person who can attain an inner person-to-person relationship to the Christ on earth, who can acknowledge and accept the Mystery of Golgotha, must take something into his consciousness that no material sense world can supply. It is precisely the person who looks most deeply into the constitution of the sense world who must deny the Mystery of Golgotha, for no understanding of this Mystery is possible to a comprehension derived from the senses. If, however, he can receive it into his heart, if he is then able, by means of a power of understanding rooted in the human soul (Gemüt), to grasp that event consummated only once in earth's evolution—an event comprehensible only out of the spirit—then, in his ordinary consciousness, he tears himself away from mere sense comprehension, which in its special clearness and intensity is precisely the essential feature of ego consciousness.

No one who wishes to remain only in the world of the senses can come to an understanding of the Mystery of Golgotha. By contrast, if one renounces any understanding of the Mystery of Golgotha based on sense perception and acquires instead a relationship to if of faith and acknowledgement, if one looks up to the Mystery of Golgotha in an attitude of pious veneration and attains to an understanding of what Christ became for humanity when He came down from a spiritual existence into earth life, then one rises above the mere understanding of the sense world with the aid of that very power which, though it is itself a part of earthly consciousness, nevertheless constitutes man's highest faculty. Man thus generates and unfolds a force in his ordinary consciousness that does not spring from his own natural development. He must deepen himself inwardly and intensify his consciousness if he wants to go beyond his understanding of the sense world and develop enough strength to allow the spiritual significance of the Mystery of Golgotha to become a truth for his soul.

If we renounce all understanding based on the senses and acknowledge the truth of the Mystery of Golgotha; if we recognize that the Christ really did once live on earth in Jesus, and that in the Mystery of Golgotha a real, heavenly, super-earthly deed of enduring significance was accomplished in the midst of earth existence—then, by recognizing this truth we succeed in replacing that force that was once a part of ordinary consciousness but has now been lost.

In times past, the power to look back into pre-earthly life was present in ordinary consciousness, and out of this vision consciousness gained the strength to carry the soul through the gate of death. This power which now was no longer there was to enter into the soul through the Mystery of Golgotha; it was to enter through the strengthening that could occur in the soul, if, through inward soul experience, a person confessed to the truth of this Mystery. Then, as the saying of Paul, “Not I but the Christ in me,” came to life in man himself, the Christ, with the power that streamed out from His deed on Golgotha, could carry man beyond the point where, merely because of the condition of his consciousness, physical death could leave him. By these means, it was possible to regain a power of which man knew that with it he was able to reach beyond the portal of death.

How the mysteries of death, the opposite of the mysteries of birth, of which I spoke yesterday, can be described further in relation to the Christ Being, will be the topic of tomorrow's lecture.

Today, I would like to close my remarks by referring to what an old initiate said to those whose souls—as early as the first Christian centuries—were confronted with this whole riddle of death. He said: “Behold the condition of the human body, now that man has arrived at the use of ego consciousness. In this stage, the physical body conceals man's total entity. Since the unfolding of ego consciousness, man is so constituted that in and through his physical body alone he could never take hold of that element in him that belongs to the spirit. Look,” said such an initiate to his followers in the first Christian centuries, “look at the physical human organism just when the stage is reached when it is to offer the highest potentiality for ego consciousness; it turns out to be inadequate. The physical organism is therefore sick; it would be healthy only if it could give to man a consciousness of his spiritual significance. This physical organism developed in such a way that from the beginning there was sickness in it in relation to the life of the spirit. For this reason, the Christ descended and passed through the Mystery of Golgotha, not only as a teacher but as the Physician of the soul, Who, through man's soul, heals him from what has fallen ill in his physical organism.” This is how those initiates of the first Christian century—who are no longer acknowledged by today's theology and who have been erased from memory—presented the Christ as the Physician of the soul, the Healer, the Savior of mankind. In presenting Him thus, they gave Him his due place as the true meaning of the whole of earth evolution. They showed how man's evolution took a descending course, descending to the point where his physical organism became completely corrupt and useless for the highest tasks of human consciousness. Then the Divine Savior as the Physician of the soul intervened to heal the relationship between man's soul condition and the divine-spiritual world. Thus, through the initiates of the first Christian centuries, a deeper understanding of the Christ came into being, namely, that of Christ as the Soul Physician of the world, the Healer of mankind, the Savior.

Because of all this one can say that in ancient times, before the Mystery of Golgotha had taken place on earth, the initiates could speak to wider circles of humanity, who were open to their teachings, about a spiritual, a divine existence that permeated and was the foundation of all sense existence. If man brings this teaching to life again in modern consciousness through imaginative insight, then, what otherwise is an abstract, thought-out philosophy is enlivened—not only in the sense I have earlier characterized it here, but by becoming permeated by Christ. By means of the knowledge through which modern imagination leads men again to an insight into the spiritual world, philosophy is filled with the Christ. What once existed in ancient humanity, namely, the awareness of the Divine-Spiritual Father of all physical existence can awaken in humanity again. It was basically toward this Divine Father-consciousness that the ancient, pre-Christian initiates strove along with the rest of mankind. In the highest grade of initiation in the mysteries, the initiate represented the Divine-Spiritual, Cosmic Father, and was called “The Father.”

If man allows this conception to arise in his mind, what may be called a Christian philosophy comes into being. Furthermore, through modern inspiration, he becomes acquainted with what was already prophetically expressed by the initiates of the early Christian centuries, who still possessed vestiges of an ancient inspiration. He learns to perceive how a Divine-Spiritual Being, the Christ, descended out of spiritual worlds, placed Himself into man's earthly development, and thus constitutes in Himself the fulcrum of this evolution. A meaningful content is thus brought into humanity's earthly evolution and its laws when man learns through the Mystery of Golgotha to link this evolution to the cosmos by means of looking up to the cosmic Christ Being. Further, man learns to recognize how earthly evolution has been a concern of heaven, how the cosmos has cared about the affairs of mankind. In this way, the nature of that cosmology, which I have always characterized here as a spiritual cosmology, is extended so as to become a Christian cosmology.

If, then, man achieves a living relationship to the Christ and the Mystery of Golgotha in the sense of the words of Paul, “Not I but the Christ in me,” the Christ, by helping him solve the riddle of death, leads him into a renewed life in the spirit. He becomes acquainted with the new spirit, which once again is to make it clear to mankind that beyond the physical world there exists a spiritual world that rules, orders and permeates the physical. He learns to know the mission of the Healing Spirit, Who proceeds from Christ and is sanctified by Christ Himself. He learns to know the mystery of the Holy Spirit as the foundation for a new religious perception.

The Trinity, so long spoken of as a dogma, again comes to live for man. Looking back to the pre-Christian mysteries one can say that in these lived God the Father, Who also has a cosmic meaning for us. Through the Mystery of Golgotha, God the Son, in Christ, drew near mankind, and through what God the Son has brought to humanity, the connection was established with the Healing, the Holy Spirit. The Trinity is again a living conception; no dogma.

Through the vitalizing of the Father consciousness there arises a Christ-permeated philosophy. Through the vitalizing of the Son consciousness comes a Christ-permeated cosmology. In accordance with what the Christ referred to and has called the Healing Spirit and has mercifully poured over mankind, a new basis arises for a Christian religion, founded in knowledge.

Starting from such a Christian philosophy, a Christian cosmology and a Christian religious insight, we shall speak further tomorrow about the mystery of death in relation to the Christ Being and the course of humanity's evolution.

[ 1 ] In the second half of the nineteenth century, the mode of conception of natural science was blended with the idealistic traditions from the first half, producing three world conceptions that show a distinctive individual physiognomy. The three thinkers responsible for this were Rudolf Hermann Lotze (1817–81), Gustav Theodor Fechner (1801–87), and Eduard von Hartmann (1842–1906).

[ 2 ] In his work, Life and Life-force, which appeared in 1842 in Wagner's Handwörterbuch der Physiologic, Lotze opposed the belief that there is in living beings a special force, the life force, and defended the thought that the phenomena of life are to be explained exclusively through complicated processes of the same kind as take place in lifeless nature. In this respect, he sided entirely with the mode of conception of modern natural science, which tried to bridge the gap between the lifeless and the living. This attitude is reflected in his books that deal with subjects of natural science, General Pathology and Therapy as Mechanical Sciences (1842) and General Physiology of the Physical Life (1851). With his Elements of Psychophysics (1860) and Propaedeutics of Esthetics (1876), Fechner contributed works that show the spirit of a strictly natural scientific mode of conception. This was now done in fields that before him had been treated almost without exception in the sense of an idealistic mode of thinking. But Lotze and Fechner felt that need to construct for themselves an idealistic world of thought that went beyond the view of natural science. Lotze was forced to take this direction through the quality of his inner disposition. This demanded of him not merely an intellectual observation of the natural law in the world, but challenged him to seek life and inwardness of the kind that man feels within himself in all things and processes. He wanted to “struggle constantly against the conceptions that acknowledge only one half of the world, and the less important one at that, only the unfolding of facts into new facts, of forms into new forms, but not the constant reconversion of all those externalities into elements of inner relevance, into what alone has value and truth in the world, into bliss and despair, admiration and disgust, love and hatred, into joyful certainty and doubtful yearning, into all the nameless forms of suspense and fear in which life goes on, that alone deserves to be called life.”

Lotze, like many others, has the feeling that the human picture of nature becomes cold and drab if we do not permeate it with the conceptions that are taken from the human soul (compare above pages . . . ) What in Lotze is caused by his inner disposition of feeling, appears in Fechner as the result of a richly developed imagination that has the effect of always leading from a logical comprehension of things to a poetic interpretation of them. He cannot, as a natural scientific thinker, merely search for the conditions of man's becoming and for the laws that will cause his death again. For him, birth and death become events that draw his imagination to a life before birth and to a life after death. Fechner writes in his Booklet on Life after Death:

[ 3 ] Man lives on earth not once, but three times. His first stage of life is a continuous sleep; the second, an alternation between sleeping and waking; the third, an eternal waking. In the first stage, man lives in solitude and in the dark; in the second, he lives in fellowship and as a separate being side by side and among others in a light that reflects the surface for him; in the third stage, his life interweaves with that of other spirits to a higher life in the highest spirit, and his sight penetrates the essence of the finite things. In the first phase, the body develops from its germ and produces the organs for the second; in the second phase, the spirit develops from its germ and produces its organ for the third; and in the third phase, the divine germ that lies in the spirit of every human being develops. It can be dimly felt and instinctively apprehended by a genius pointing toward a realm beyond, which is dark for us but bright as day for the spirit of the third phase. The transition from the first phase of life to the second is called birth; the transition from the second to the third is called death.

[ 4 ] Lotze has given an interpretation of the phenomena of the world that is in keeping with the needs of his inner disposition in his works, Microcosm (1858–64), Three Books of Logic (1874) and Three Books of Metaphysics (1879). The notes taken from the lectures he gave on the various fields of philosophy also have appeared in print. He proceeds by following the strictly natural, law-determined course of the world and by interpreting this regularity in the sense of an ideal, harmonious, soul-filled order and activity of the world-ground. We see that one thing has an effect on another, but one could not produce the effect on the other if fundamental kinship and unity did not exist between them. The second thing would have to remain indifferent to the activity of the first if it did not possess the ability to behave in agreement with the action of the first and to arrange its own activity accordingly. A ball can be caused to move by another ball that hits it only if it meets the other ball with a certain understanding, so to speak, if it finds within itself the same understanding of motion as is contained in the first. The ability to move is something that is contained in the first ball as well as in the second, as common to both of them. All things and processes must have such common elements. That we perceive them as things and events is caused by the fact that we, in our observation, become acquainted only with their surface. If we were able to see their inner nature, we would observe not what separates them but what connects them to form a great world totality. There is only one being in our experience that we do not merely know from without but from within, that we cannot merely look at, but into, that our sight can penetrate. This is our own soul, the totality of our own spiritual personality. But since all things must possess a common element in their inner being, so they must also have in common with our soul the element that constitutes our soul's inner core. We may, therefore, conceive the inner nature of things as similar to the quality of our own soul. The world ground that rules as the common element of all things can be thought by us in no other way than as a comprehensible personality after the image of our own personality.

Our heart's ardent desire to grasp the highest that it may divine can be satisfied by no other form of existence than that of the personality, no other form can be seriously considered. This aspiration of our heart is so much guided by the conviction that the living, self-possessed and self-enjoying form of the ego is the undeniable prerequisite and the only home of all good and all values. It is so much filled with a silent disdain of all existence that appears lifeless, that we always find the early phases of religion, when it is given to myth making, occupied with the attempt to transfigure the natural reality into a spiritual one. It has, however, never felt a need to reduce something that is spiritually alive to a blind reality as its firmer ground.

Lotze expresses his own feeling with regard to the things of nature as follows:

I do not know them, these dead masses of which you speak; for me everything is life and inner alertness; rest and death are nothing but a dull transitory appearance of an ever active inner weaving.

If natural processes, as they appear in the observation, are only such dull transitory shadows, then one cannot expect to find their deepest essence in the regularity that presents itself to the observation, but in the “ever active weaving” of all inspiring, all comprehensive personality, its aims and purposes. Lotze, therefore, imagines that in all natural activity a personality's moral purpose is manifested toward which the world is striving. The laws of nature are the external manifestation of an all pervading ethical order of the world. This ethical interpretation of the world is in perfect harmony with what Lotze says concerning the continuous life of the soul after death:

We have no other thought at our disposal than the general idealistic conviction that every created thing or being will remain in existence whose continuation is essential for the meaning of the world. Everything that serves only in a transitory phase of the course of the world will at some time cease to exist. That this principle does not justify certain rash applications need scarcely be mentioned. We certainly do not know the merits that would be adequate to earn the claim for eternal existence for one being, nor the defects that would deny it to others. (Three Books of Metaphysics)

At the point where Lotze's reflections touch the realm of the great enigmatic problems of philosophy, his thoughts show an uncertain and wavering character. One can notice that he does not succeed in securing from his two sources of knowledge, natural science and psychological self-observation, a reliable conception concerning man's relation to the course of the world. The inner force of self-observation does not penetrate to a thinking that could justify the ego feeling itself as a definite entity within the totality of the world. In his lectures, Philosophy of Religion, we read:

The belief in immortality has no other sure foundation than the need for religion. For this reason it also impossible to state anything beyond a simple metaphysical statement concerning the nature of continued existence. Such a statement would be: As we regard every entity to be merely a creature of God, there is no fundamentally valid right that the individual soul could claim, for instance, as a substance, to demand eternal individual existence. We can merely maintain that every entity is preserved by God only as long as its existence has a valuable significance for the totality of His world plan . . .

The indefinite character of such principles expresses the extent to which Lotze's ideas can penetrate into the realm of the great philosophical problems.

[ 5 ] In his little book, Life after Death, Fechner says of the relation of man to the world:

What does the anatomist see when he looks into man's brain? A tangle of white fibres, the meaning of which he cannot fathom. What does he see in himself? A world of lights, sounds, thoughts, reminiscences, fantasies, sentiments of love and hatred. In this way you must imagine the relationship of the side of the world that you see as you are externally confronted with it, to what this world sees in itself, and you must not demand that the inside and the outside of the world should show a greater similarity than in yourself, who is only a part of it. It is only the fact that you are a part of this world that allows you to see within yourself a part of what the world experiences inwardly.

Fechner imagines that the world spirit stands in the same relation to the world of matter as the human spirit does to the human body. He then argues: Man speaks of himself when he speaks of his body, but he also speaks of himself when he deals with his spirit. The anatomist who investigates the tangle of dead brain fibres is confronted with the organ that once was the source of thoughts and imaginations. When the man, whose brain the anatomist observes, was still alive, he did not have before him in his mind the fibres of his brain and their physical function, but a world of mental contents. What has changed then when, instead of a man who experiences his inner soul content, the anatomist looks at the brain, the physical organ of that soul? Is it not in both cases the same being, the same man that is inspected? Fechner is of the opinion that the object is the same, merely the point of view of the observer has changed. The anatomist observes from outside what was previously viewed by man from inside. It is as if one looks at a circle first from without and then from within. In the first case, it appears convex, in the second, concave. In both cases, it is the same circle. So it is also with man. If he looks at himself from within, he is spirit; if the natural scientist looks at him from without, he is body, matter.

According to Fechner's mode of conception, it is of no use to ponder on how body and spirit effect each other, for they are not two entities at all; they are both one and the same thing. They appear to us only as different when we observe them from different viewpoints. Fechner considers man to be a body that is spirit at the same time. From this point of view it becomes possible for Fechner to imagine all nature as spiritual, as animated. With regard to his own being, man is in the position to inspect the physical from within and thus to recognize the inside directly as spiritual. Does not the thought then suggest itself that everything physical, if it could be inspected from within, would appear as spiritual? We can see the plant only from without, but is it not possible that it, too, if seen from within, would prove to be a soul? This notion grew in Fechner's imagination into the conviction that everything physical is spiritual at the same time. The smallest material particle is animated, and the combination of particles to form more perfect material bodies is merely a process viewed from the outside. There is a corresponding inner process that would, if one could observe it, present itself as the combination of individual souls into more comprehensive souls. If somebody had the ability to observe from within the physical processes of our earth with the plants, animals and men living on it, the totality would appear to him as the soul of the earth. So it would also be with the solar system, and even with the whole world. The universe seen from without is the physical cosmos; seen from within, it is the all-embracing spirit, the most perfect personality, God.

[ 6 ] A thinker who wants to arrive at a world conception must go beyond the facts that present themselves to him without his own activity. But what is achieved by this going beyond the results of direct observation is a question about which there are the most divergent views. Kirchhoff expressed his view (compare above, to Part II Chapter III) by saying that even through the strictest science one cannot obtain anything but a complete and simple description of the actual events. Fechner proceeds from an opposite viewpoint. It is his opinion that this is “the great art, to draw conclusions from this world to the next, not from reasons that we do not know nor from presuppositions that we accept, but from facts with which we are acquainted, to the greater and higher facts of the world beyond, and thereby to fortify and support from below the belief that depends on higher viewpoints and to establish for it a living relationship toward life. (The Booklet on Life after Death) According to this opinion, Fechner does not merely look for the connection of the outwardly observed physical phenomena with the inwardly experienced spiritual processes, but he adds to the observed soul phenomena others, the earth spirit, the planetary spirit, the world spirit.

[ 7 ] Fechner does not allow his knowledge of natural science, which is based on a firm foundation, to keep him from raising his thoughts from the world of the senses into regions where they envisage world entities and world processes, which, if they exist, must be beyond the reach of sense perception. He feels stimulated to such an elevation through his intimate contemplation of the world of the senses, which reveals to his thinking more than the mere sense perception would be capable of disclosing. This “additional content” he feels inclined to use in imagining extrasensory entities. In his way, he strives thus to depict a world into which he promises to introduce thoughts that have come to life. But such a transcendence of sensory limits did not prevent Fechner from proceeding according to the strictest method of natural science, even in the realm that borders that of the soul. It was he who created the scientific methods for this field.

Fechner's Elements of Psychophysics (1860) is the fundamental work in this field. The fundamental law on which he based psychophysics states that the increase of sensation caused in man through an increase of external impressions, proceeds proportionately slower than the intensification of the stimulating impressions. The greater the strength of the stimulus at the outset, the less the sensation grows. Proceeding from this thought, it is possible to obtain a measured proportion between the external stimulus (for instance, the strength of physical light) and the sensation (for instance, the intensity of light sensation). The continuation of this method established by Fechner has resulted in the elaboration of the discipline of psychophysics as an entirely new science, concerned with the relation of stimuli toward sensations, that is to say, of the physical to the psychical.

Wilhelm Wundt, who continued to work in Fechner's spirit in this field, characterizes the founder of the science of psychophysics in an excellent description:

Probably none of his other scientific achievements show in such a splendid way the rare combination of gifts that were at Fechner's disposal as do his psychophysical works. To produce a work like his Elements of Psychophysics, it was necessary to be intimately acquainted with the principles of the exact method of mathematical physics and at the same time to possess an inclination to probe the most profound problems of being, a combination that was realized only in him. For this purpose he needed the originality of thinking that enabled him to adapt freely the inherited research methods to fit his own needs, and the courage never to show any hesitation to proceed along new and untrodden paths. The observations of E. H. Weber, which were admirable for their ingenious simplicity but limited in their scope, the isolated and often more arbitrary than deliberately devised experimental methods and results of other physiologists—these formed the modest material out of which he built a new science.

Important insights into the interrelation between body and soul have resulted from the experimental method suggested by Fechner. Wundt characterizes this new science in his Lectures on the Human and Animal Soul (1863) as follows:

I shall show in the following exposition that the experiment is the chief instrument in psychology. It leads us from the facts of consciousness to those processes that prepare the conscious life in the dark background of the soul. Self-observation provides, as does observation in general, merely the composite phenomena. It is only through the experiment that we free the phenomenon of all accidental circumstances to which it is bound in nature. Through the experiment we produce the phenomenon synthetically out of the conditions we ourselves control. Change these conditions and we thereby also change, in a measurable way, the phenomenon itself. In this way, it is always the experiment that leads us to the laws of nature because only in the experiment can we observe simultaneously the causes and the results.

It is doubtless only in a borderline territory of the field of psychology that the experiment is really fruitful, that is, in the territory where the conscious processes lead to the backgrounds of the soul life where they are no longer conscious but material processes. The psychical phenomena in the proper sense of the word can, after all, only be obtained by a purely spiritual observation. Nevertheless, E. Kräpelin, a psychophysicist, is fully justified when he says “that the young science will always be capable of maintaining its independent position side by side with the other branches of the natural sciences and particularly the science of physiology” (Psychological Works, published by E. Kräpelin, Vol. I, part 1, page 4).

[ 8 ] When Eduard von Hartmann published his Philosophy of the Unconscious in 1869 he did not so much have in mind a world conception based on the results of modern natural science but rather one that would raise to a higher level the ideas of the idealistic systems of the first half of the nineteenth century, since these appeared to him insufficient in many points. It was his intention to free these ideas of their contradictions and to develop them completely. It seemed to him that Hegel's, Schelling's and Schopenhauer's thoughts contained potential truths that would only have to be fully developed. Man cannot be satisfied by merely observing facts if he intends to know things and processes of the world. He must proceed from facts to ideas. These ideas cannot be considered to be an element that our thinking arbitrarily adds to the facts. There must be something in them that corresponds to the things and events. This corresponding element cannot be the element of conscious ideas, for these are brought about only through the material processes of the human brain. Without a brain there is no consciousness. We must, therefore, assume that an unconscious ideal element in reality corresponds to the conscious ideas of the human mind.

Hartmann, like Hegel, considers the idea as the real element in things that is contained in them beyond the perceptible, that is to say, beyond the accessible to sense observation. But the mere content of the ideas would never be capable of producing a real process within them. The idea of a ball cannot collide with the idea of another ball. The idea of a table cannot produce an impression on the human eye. A real process requires a real force. In order to gain a conception of such a force, Hartmann borrows from Schopenhauer. Man finds in his soul a force through which he imparts reality to his thought and to his decisions. This force is the will. In the form in which it is manifest in the human soul the will presupposes the existence of the human organism. Through the organism it is a conscious will. If we want to think of a force as existing in things, we can conceive of it only as similar to the will, the only energy with which we are immediately acquainted. We must, however, think of this will as something without consciousness. Thus, outside man an unconscious will rules in things that endows them with the possibility of becoming real. The world's content of idea and will in their combination constitutes its unconscious basis.

Although the world, without doubt, presents a logical structure because of its content of ideas, it nevertheless owes its real existence to a will that is entirely without logic and reason. Its content is endowed with reason; that this content is a reality is caused by unreason. The rule of unreason is manifested in the existence of the pain by which all beings are tortured. Pain out-balances pleasure in the world. This fact, which is to be philosophically explained from the non-logical will element, Eduard von Hartmann tries to establish by careful investigations of the relation of pleasure and displeasure in the world. Whoever does not indulge in illusions but observes the evils of the world objectively cannot arrive at any other result than that there is much more displeasure in the world than pleasure. From this, we must conclude that non-being is preferable to being. Non-being, however, can be attained only when the logical-reasonable idea annihilates being. Hartmann, therefore, regards the world process as a gradual destruction of the unreasonable will by the reasonable world of ideas. It must be the highest moral task of man to contribute to this conquest of the will. All cultural progress must aim at this final conquest. Man is morally good if he participates in the progress of culture, if he demands nothing for himself but selflessly devotes himself to the great work of liberation from existence. He will without doubt do that if he gains the insight that pain must always be greater than pleasure and that happiness is for this reason impossible. Only he who believes happiness to be possible can maintain an egotistic desire for it. The pessimistic view of the preponderance of pain over pleasure is the best remedy against egotism. Only in surrendering to the world process can the individual find his salvation. The true pessimist is led to act unegotistically.

What man does consciously, however, is merely the unconscious, raised into consciousness. To the conscious contribution of human work to the cultural progress, there corresponds an unconscious general process consisting of a progressive emancipation of the primordial substance of the world from will. The beginning of the world must already have served this aim. The primordial substance had to create the world in order to free itself gradually with the aid of the idea from the power of the will.

Real existence is the incarnation of the godhead. The world process is the history of the passion of the incarnate God and at the same time the path for the redemption of the God crucified in the flesh. Morality is the cooperating work for the shortening of this path of passion and redemption. (Hartmann, Phenomenology of the Moral Consciousness, 1879, Page 871.)

Hartmann elaborated his world conception in a series of comprehensive works and in a great number of monographs and articles. These writings contain intellectual treasures of extraordinary significance. This is especially the case because Hartmann knew how to avoid being tyrannized by his basic thoughts in the treatment of special problems of science and life, and to maintain an unbiased attitude in the contemplation of things. This is true to a particularly high degree in his Phenomenology of the Moral Consciousness in which he presents the different kinds of human doctrines of morality in logical order. He gives in it a kind of “natural history” of the various moral viewpoints, from the egotistical hunt for happiness through many intermediate stages to the selfless surrender to the general world process through which the divine primordial substance frees itself from the bondage of existence.

[ 9 ] Since Hartmann accepts the idea of purpose for his world conception, it is understandable that the mode of thinking of natural science that rests on Darwinism appears to him as a one-sided current of ideas. To Hartmann the idea tends in the whole of the world process toward the aim of non-being, and the ideal content is for him purposeful also in every specific phase. In the evolution of the organism Hartmann sees a purpose in self-realization. The struggle for existence with its process of natural selection is for him merely auxiliary functions of the purposeful rule of ideas (Philosophy of the Unconscious, 10. Ed., Vol. III, Page 403).

The thought life of the nineteenth century leads, from various sides, to a world conception that is characterized by an uncertainty of thought and by an inner hopelessness. Richard Wahle declares definitely that thinking is incapable of contributing anything to the solution of “transcendent” questions, or of the highest problems, and Eduard von Hartmann sees in all cultural work nothing but a detour toward the final attainment of the ultimate purpose—complete deliverance from existence. Against the currents of such ideas, a beautiful statement was written in 1843 by the German linguist, Wilhelm Wackernagel in his book, On the Instruction in the Mother Tongue. Wackernagel says that doubt cannot supply the basis for a world conception; he considers it rather as an “injury” that offends not only the person who wants to know something, but also the things that are to be known. “Knowledge,” he says, “begins with confidence.”

[ 10 ] Such confidence for the ideas that depend on the research methods of natural science has been produced in modern times, but not for a knowledge that derives its power of truth from the self-conscious ego. The impulses that lie in the depths of the development of the spiritual life require such a powerful will for the truth. Man's searching soul feels instinctively that it can find satisfaction only through such a power. The philosophical endeavor strives for such a force, but it cannot find it in the thoughts that it is capable of developing for a world conception. The achievements of the thought life fail to satisfy the demands of the soul. The conceptions of natural science derive their certainty from the observation of the external world. Within one's soul one does not find the strength that would guarantee the same certainty. One would like to have truths concerning the spiritual world concerning the destiny of the soul and its connection with the world that are gained in the same way as the conceptions of natural science.

A thinker who derived his thoughts as much from the philosophical thinking of the past as from his penetration of the mode of thinking of natural science was Franz Brentano (1828–1912). He demanded of philosophy that it should arrive at its results in the same manner as natural science. Because of this imitation of the methods of natural science, he hoped that psychology, for instance, would not have to renounce its attempts to gain an insight into the most important problem of soul life.

But for the hopes of a Plato and Aristotle to attain sure knowledge concerning the continued life of our better part after the dissolution of our body, the laws of the association of ideas, the development of convictions and opinions and of the origin and development of pleasure and love would be anything but a true compensation. If this new natural scientific method of thinking would really bring about the elimination of the problem of immortality, this would have to be considered as significant for psychology.

This is Brentano's statement in his Psychology from the Empirical Standpoint, (1870, page 20).

Symptomatic of the weakness of a psychology that intends to follow the method of natural science entirely is the fact that such a serious seeker after truth as Franz Brentano did not write a second volume of his psychology that would really have taken up the highest problems after the first volume that dealt only with questions that had to be considered as “anything but a compensation for these highest questions of the soul life.” The thinkers of that time lacked the inner strength and elasticity of mind that could do real justice to the demand of modern times. Greek thought mastered the conception of nature and the conception of the soul life in a way that allowed both to be combined into one total picture. Subsequently, human thought life developed independently of and separated from nature, within the depths of the soul life, and modern natural science supplied a picture of nature. From this fact the necessity arose to find a conception of the soul life within the self-conscious ego that would prove strong enough to hold its own in conjunction with the image of nature in a general world picture. For this purpose, it is necessary to find a point of support within the soul itself that carried as surely as the results of natural scientific research. Spinoza believed he had found it by modeling his world conception after the mathematical method; Kant relinquished the knowledge of the world of things in themselves and attempted to gain ideas that were to supply, through their moral weight, to be sure, not knowledge, but a certain belief.

Thus we observe in these searching philosophers a striving to anchor the soul life in a total structure of the world. But what is still lacking is the strength and elasticity of thought that would form the conceptions concerning the soul life in a way to promise a solution for the problems of the soul. Uncertainty concerning the true significance of man's soul experiences arises everywhere. Natural science in Haeckel's sense follows the natural processes that are perceptible to the senses and it sees the life of the soul only as a higher stage of such natural processes. Other thinkers find that we have in everything the soul perceives only the effects of extra-human processes that are both unknown and unknowable. For these thinkers, the world becomes an “illusion,” although an illusion that is caused by natural necessity through the human organization.

As long as the art of looking around corners has not been invented, that is, to conceive without conceptions, the proud self-restrictions of Kant, that we can know of reality only that it is, not what it is, will have to be acknowledged as the final decision.

This is the judgment of Robert Zimmermann, a philosopher of the second half of the nineteenth century. For such a world conception the human soul, which cannot have any knowledge of its own nature of “what it is,” sails into an ocean of conceptions without becoming aware of its ability to find something in this vast ocean that could open vistas into the nature of existence. Hegel had been of the opinion that he perceived in thinking itself the inner force of life that leads man's ego to reality. For the time that followed, “mere thinking” became a lightly woven texture of imaginations containing nothing of the nature of true being. When, in the search for truth, an opinion ventures to put the emphasis on thinking, the suggested thoughts have a ring of inner uncertainty, as can be seen in this statement of Gideon Spicker: “That thinking in itself is correct, we can never know for sure, neither empirically nor logically . . .” (Lessing's Weltanschauung, 1883, page 5).

[ 11 ] In a most persuasive form, Philipp Mainländer (1841–1876) gave expression to this lack of confidence in existence in his Philosophy of Redemption. Mainländer sees himself confronted by the world picture toward which modern natural science tends so strongly. But it is in vain that he seeks for a possibility to anchor the self-conscious ego in a spiritual world. He cannot achieve through this self-conscious ego what had first been realized by Goethe, namely, to feel in the soul the resurrection of an inner living reality that experiences itself as spiritually alive in a living spiritual element behind a mere external nature. It is for this reason that the world appears to Mainländer without spirit. Since he can think of the world only as having originated from the spirit, he must consider it as a remainder of a past spiritual life. Statements like the following are striking:

Now we have the right to give to this being the well-known name that always designates what no power of imagination, no flight of the boldest fantasy, no abstract thinking however profound, no intently devout heart, no enraptured and transported spirit ever attained: God. But this simple oneness is of the past; it is no longer. In a transformation of its nature, it has dispersed itself into a world of diversity. (Compare Max Seiling's essay, Mainländer.)

If, in the existing world, we find only reality without value or merely the ruins of value, then the aim of the world can only be its destruction. Man can see his task only in a contribution to this annihilation. (Mainländer ended his life by suicide.) According to Mainländer, God created the world only in order to free himself from the torture of his own existence. “The world is the means for the purpose of non-being, and it is the only possible means for this purpose. God knew that he could change from a state of super-reality into non-being only through the development of a real world of multiformity. (Philosophic der Erlösung)

[ 12 ] This view, which springs from mistrust in the world, was vigorously opposed by the poet, Robert Hamerling (1830–89) in his posthumously published philosophical work, Atomism of Will. He rejects logical inquiries concerning the value or worthlessness of the world and starts from an original inner experience:

Almost all men with very few exceptions want to live at any price, no matter whether they are happy or unhappy. The main thing is not whether they are right in wanting this, but that they want this; this is simply undeniable. Yet the doctrinarian pessimists do not consider this decisive fact. They only balance, in learned reflections, pleasure and pain as life brings them in its particular instances. Since pleasure and pain are matters of feeling, it is feeling and not intellect that is decisive in striking the balance of pleasure and pain. This balance is actually to be found in all humanity, one can even say in everything that has life, and is in favor of the pleasure of existence. That everything alive wants to live and wants this under all circumstances, wants to live at any price, is the great fact against which all doctrinarian talk is powerless.

Hamerling then contemplates the thought: There is something in the depth of the soul that clings to existence, expressing the nature of the soul with more truth than the judgments that are encumbered by the mode of conception of modern natural science as they speak of the value of life. One could say that Hamerling feels a spiritual point of gravity in the depth of the soul that anchors the self-conscious ego in the living and moving world. He is, therefore, inclined to see in this ego something that guarantees its existence more than the thought structures of the philosophers. He finds a main defect in modern world conception in the opinion “that there is too much sophistry in the most recent philosophy directed against the ego,” and he would like to explain this “from the fear of the soul, of a special soul-entity or even a thing-like conception of a soul.” Hamerling points significantly to the really important question, “The ideas of the ego are interwoven with the elements of feeling. . . . What the spirit has not experienced, it is also incapable of thinking. . . .” For Hamerling, all higher world conception hinges on the necessity of feeling the act of thinking itself, of experiencing it inwardly. The possibility of penetrating into those soul-depths in which the living conceptions can be attained that lead to a knowledge of the soul entity through the inner strength of the self-conscious ego is, according to Hamerling, barred by a layer of concepts that originated in the course of the development of modern world conception, and change the world picture into a mere ocean of ideas. He introduces his philosophy, therefore, with the following words:

Certain stimuli produce odors within our organ of smell. Thus, the rose has no fragrance if nobody smells it. Certain air vibrations produce sounds in the ear. Sound then does not exist without an ear. A gunshot would not ring out if nobody heard it.

Such conceptions have in the course of modern thought development become so definite a part of thinking that Hamerling added to the quoted exposition the words:

If this, dear reader, does not seem plausible to you, if your mind stirs like a shy horse when it is confronted with this fact, do not bother to read another line; leave this book and all others that deal with philosophical things unread, for you lack the ability that is necessary for this purpose, that is, to apprehend a fact without bias and to adhere to it in your thoughts. (Atomism of Will)

Hamerling's last poetic effort was his Homunculus. In this work he intended to present a criticism of modern civilization. He portrayed in a radical way in a series of pictures what a humanity is drifting to that has become soulless and believes only in the power of external natural laws. As the poet of Homunculus, he knows no limit to his criticism of everything in this civilization that is caused by this false belief. As a thinker, however, Hamerling nevertheless capitulates in the full sense of the word to the mode of conception described in this book in the chapter, “The World as Illusion.” He does not hesitate to use words like the following.

The extended spatial corporeal world as such exists only insofar as we perceive it. Anyone who adheres to this principle will understand what a naive error it is to believe that there is, in addition to the impression (Vorstellung) that we call “horse” still another horse, which is actually the real horse and of which our inner impression is only a kind of copy. Outside of myself, let it be said again, there is only the sum total of those conditions that produce within my senses an idea (Anschauung) that I call horse.

With respect to the soul life, Hamerling feels as if nothing of the world's own nature could ever penetrate into the ocean of its thought pictures. But he has a feeling for the process that goes on in the depths of modern soul development. He feels that the knowledge of modern man must vigorously light up with its own power of truth within the self-conscious ego, as it had manifested itself in the perceived thought of the Greeks. Again and again he probes his way toward the point where the self-conscious ego feels itself endowed with the strength of its true being that is at the same time aware of standing within the spiritual life of the world. But he only senses this and thus fails to arrive at any further revelation. So he clings to the feeling of existence that pulsates within his soul and that seems to him more substantial, more saturated with reality than the mere conceptions of the ego, the mere thought of the ego. “From the awareness or feeling of our own being we gain a concept of being that goes far beyond the status of being merely an object of thought. We gain the concept of a being that not merely is thought, but thinks.”

Starting from this ego that apprehends itself in its feeling of existence, Hamerling attempts to gain a world picture. What the ego experiences in its feeling of existence is, according to him, “the atom-feeling within us” (Atomgefühl). The ego knows of itself, and it knows itself as an “atom” in comparison with the world. It must imagine other beings as it finds itself in itself: as atoms that experience and feel themselves. For Hamerling, this seems to be synonymous with atoms of will, with will-endowed monads. For Hamerling's Atomism of Will, the world becomes a multitude of will-endowed monads, and the human soul is one of the will-monads. The thinker of such a world picture looks around himself and sees the world as spiritual, to be sure, but all he can discover of the spirit is a manifestation of the will. He can say nothing more about it. This world picture reveals nothing that would answer the questions concerning the human soul's position in the evolutionary process of the world, for whether one considers the soul as what it appears before all philosophical thinking, or whether one characterizes it according to this thinking as a monad of will, it is necessary to raise the same enigmatic questions with regard to both soul-conceptions. If one thought like Brentano, one could say, “For the hopes of a Plato and Aristotle to attain sure knowledge concerning the continued life of our better part after the dissolution of our body, the knowledge that the soul is a monad of will among other monads of will is anything but a true compensation.”

[ 13 ] In many currents of modern philosophical life one notices the instinctive tendency (living in the subconsciousness of the thinkers) to find in the self-conscious ego a force that is unlike that of Spinoza, Kant, Leibniz and others. One seeks a force through which this ego, the core of the human soul can be so conceived that man's position in the course and the evolution of the world can become revealed. At the same time, these philosophical currents show that the means used in order to find such a force have not enough intensity in order to fulfill “the hopes of a Plato and Aristotle” (in Brentano's sense) to do justice to the modern demands of the soul. One succeeds in developing opinions, for instance, concerning the possible relation of our perceptions to the things outside, or concerning the development and association of ideas, of the genesis of memory, and of the relation of feeling and will to imagination and perception. But through one's own mode of conception one locks the doors to questions that are concerned with the “hopes of Plato and Aristotle.” It is believed that through everything that could be thought with regard to these “hopes,” the demands of a strictly scientific procedure would be offended that have been set as standards by the mode of thinking of natural science.

[ 4 ] The ideas of the philosophical thought picture of Wilhelm Wundt (1832 – 1920) aim no higher than their natural scientific basis permits. For Wundt, philosophy is “the general knowledge that has been produced by the special sciences” Wundt, System of Philosophy). By the methods of such a philosophy it is only possible to continue the lines of thought created by the special sciences, to combine them, and to put them into a clearly arranged order. This Wundt does, and thus he allows the general form of his ideas to become entirely dependent on the habits of conception that develop in a thinker who, like Wundt, is acquainted with the special sciences, that is, a person who has been active in some particular field of knowledge such as the psychophysical aspect of psychology. Wundt looks at the world picture that the human soul produces through sense experience and at the conceptions that are experienced in the soul under the influence of this world picture. The scientific method considers sense perceptions as effects of processes outside man. For Wundt, this mode of conception is, in a certain sense, an unquestioned matter of course. He considers as external reality, therefore, what is inferred conceptually on the basis of sense perceptions. This external reality as such is not inwardly experienced; it is assumed by the soul in the same way that a process is assumed to exist outside man that effects the eye, causing, through its activity, the sensation of light. Contrary to this process, the processes in the soul are immediately experienced. Here our knowledge is in no need of conclusions but needs only observations concerning the formation and connection of our ideas and their relation to our feelings and will impulses. In these observations we deal only with soul activities that are apparent in the stream of consciousness, and we have no right to speak of a special soul that is manifested in this stream of consciousness. To assume matter to be the basis of the natural phenomena is justifiable for, from sense perceptions, one must conclude, by means of concepts, that there are material processes. It is not possible in the same sense to infer a soul from the psychic processes.

The auxiliary concept of matter is . . . bound to the indirect or conceptual nature of all natural science. It is impossible to conceive how the direct and intuitive inner experience should demand such an auxiliary concept as well. . . . (Wundt, System of Philosophy).

In this way, the question of the nature of the soul is, for Wundt, a problem to which in the last analysis neither the observation of the inner experience nor any conclusions from these experiences can lead. Wundt does not observe a soul; he perceives only psychical activity. This psychical activity is so manifested that whenever it appears, a parallel physical process takes place at the same time. Both phenomena, the psychical activity and the physical process, are parts of one reality: they are in the last analysis the same thing; only man separates them in his observation. Wundt is of the opinion that a scientific experience can recognize only such spiritual processes as are bound to physical processes. For him, the self-conscious ego dissolves into the psychical organism of the spiritual processes that are to him identical with the physical processes, except that these appear as spiritual-psychical when they are seen from within.

But if the ego tries to find what it can consider as characteristic for its own nature, it discovers its will-activity. Only by its will does it distinguish itself as a self-dependent entity from the rest of the world. The ego thus sees itself induced to acknowledge in will the fundamental character of being. Considering its own nature, the ego admits that it may assume will-activity as the source of the world. The inner nature of the things that man observes in the external world remains concealed behind the observation. In his own being he recognizes the will as the essence and may conclude that what meets his will from the external world is of a nature homogeneous with his will. As the will activities of the world meet and affect one another, they produce in one another the ideas, the inner life of the units of will. This all goes to show how Wundt is driven by the fundamental impulse of the self-conscious ego. He goes down into man's own entity until he meets the ego that manifests itself as will and, taking his stand within the will-entity of the ego, he feels justified to attribute to the entire world the same entity that the soul experiences within itself. In this world of will, also, nothing answers the “hopes of Plato and Aristotle.”

[ 15 ] Hamerling approaches the riddles of the world and of the soul as a man of the nineteenth century whose disposition of mind is enlivened by the spiritual impulses that are at work in his time. He feels these spiritual impulses in his free and deeply human being to which it is only natural to ask questions concerning the riddle of human existence, just as it is natural for ordinary man to feel hunger and thirst. Concerning his relation to philosophy, he says:

I felt myself above all as a human being, as a whole and full human being, and it was thus that the great problems of existence and life were my most intimate spiritual interest. I did not turn suddenly toward philosophy. It was not that I accidentally developed an inclination in that direction, nor because I wanted to try myself out in a new field. I have been occupied with the great problems of human knowledge from my early youth through the natural and irresistible bent that drives man in general to the inquiry of the truth and to the solution of the riddles of existence. Nor could I ever regard philosophy as a special science, which one could take up or neglect as one would statistics or forestry. But I always considered it to be the investigation of questions of the most intimate, the most important and the most interesting human concern. (Atomism of Will)

In the course that his philosophical investigations take, Hamerling becomes affected by forces of thought that had, in Kant, deprived knowledge of the power to penetrate to the root of existence and that led during the nineteenth century to the opinion that the world was an illusion of our mind. Hamerling did not surrender unconditionally to this influence but it does encumber his view. He searched within the self-conscious ego for a point of gravity in which reality was to be experienced and he believed he had found this point in the will. Thinking was not felt by Hamerling as it had been experienced in Hegel. Hamerling saw it only as “mere thinking” that is powerless to seize upon reality. In this way, Hamerling appraised the will in which he believed he experienced the force of being. Strengthened by the will apprehended in the ego as a real force, he meant to plunge into a world of will-monads.

[ 16 ] Hamerling starts from an experience of the world riddles, which he feels as vividly and as directly as a hunger of the soul. Wundt is driven to these questions by the results to be found in the broad field of the special sciences of modern times. In the manner in which he raises his questions on the basis of these sciences, we feel the specific power and the intellectual disposition of these sciences. His answers to these problems are, as in Hamerling, much influenced by the directing forces of modern thought that deprive this form of thinking of the possibility to feel itself within the wellspring of reality. It is for this reason that Wundt's world picture becomes a “mere ideal survey” of the nature picture of the modern mode of conception. For Wundt also, it is only the will in the human soul that proves to be the element that cannot be entirely deprived of all being through the impotence of thinking. The will so obtrudes itself into the world conception that it seems to reveal its omnipotence in the whole circumference of existence.

[ 17 ] In Hamerling and Wundt two personalities emerge in the course of the development of philosophy who are motivated by forces that attempt to master by thought the world riddles with which the human soul finds itself confronted through its own experience as well as through the results of science. But in both personalities these forces have the effect of finding within themselves nothing that would allow the self-conscious ego to feel itself within the source of reality. These forces rather reach a point where they can no longer uphold the contact with the great riddles of the universe. What they cling to is the will, but from this world of will nothing can be learned that would assure us of the “continued life of our better part after the dissolution of the body,” or that would even touch on the riddles of the soul and the world. Such world conceptions originate from the natural irrepressible bent “that drives man in general to the investigation of the truth and to the solution of the riddles of existence.” Since they use the means that, according to the opinion of certain temporary tendencies, appear as the only justifiable ones, they arrive at a mode of conception that contains no elements of experience to bring about the solution.

It is apparent that man sees himself at a given time confronted with the problems of the world in a definite form; he feels instinctively what he has to do. It is his responsibility to find the means for the answer. In using these means he may not be equal to the challenge presenting itself from the depths of the spiritual evolution. Philosophies that work under such conditions represent a struggle for an aim of which they are not quite consciously aware. The aim of the evolution of the modern world conception is to experience something within the self-conscious ego that gives being and reality to the ideas of the world picture. The characterized philosophical trends prove powerless to attain such life and such reality. Thought no longer gives to the ego or the self-conscious soul, the inner support that insures existence. This ego has moved too far away from the ground of nature to believe in such a guarantee as was once possible in ancient Greece. It has not as yet brought to life within itself what this ground of nature once supplied without demanding a spontaneous creativity of the soul.

The science of spirit, about which I have had the honor to lecture for many years now, here in Stuttgart, as well as in other places, is, I believe, based upon a need arising out of the cultural and spiritual life of the present time. It does not arise simply because someone may feel it to be a good idea. In order to realize that it is just at the present time that this science has to make a start, it is perhaps necessary to see how particular spiritual impulses arise at certain moments during the whole evolution of human spiritual and cultural life. It is not so difficult to see that the science of spirit has a connection with the present time similar to the connection that the Copernican outlook had with its time. Just as the latter could not have existed at an earlier period, so, too, with the science of spirit. We only have to compare, on the basis of true knowledge, the way the scientific outlook obtains its results—and has obtained them for some time—with the way this outlook is taken up by the widest circles of humanity in order to provide a basis for questions concerning the soul and the spirit. We need only to look at the method of research and the way it has spread and to compare it with the scientific outlook of centuries ago, which had prevailed for thousands of years of human evolution. In those earlier times people looked at nature and its phenomena in quite a different way from today and the last two, three, four hundred years. In earlier times when people looked at nature and its processes they took something spiritual, something of a soul nature, into their own soul and spirit life. It was not like today when the phenomena of nature are investigated purely as phenomena, as far as possible eliminating everything of a spirit-soul nature.

This is not a criticism of the modern scientific outlook—on the contrary. The success of the scientific outlook, which certainly has a significant purpose both for the present and the future, is due to its efforts to eliminate everything of a spirit-soul nature from the observation of natural phenomena. It concentrates solely on observing processes in nature without bringing into these processes anything of a spirit- soul nature. On the other hand it has become absolutely necessary to satisfy the unquenchable need of the human soul to approach the great riddles of existence scientifically from a different viewpoint. It is just because natural science has to keep to its serious and conscientious method and is obliged to eliminate spirit-soul nature that a science of spirit, based on the example and ideal of natural science, must take its place alongside natural science, working in the same way as natural science, but from different sources.

It cannot be said that the present time has got very far in formulating a view about the relationship of natural science to any endeavors of a more spiritually scientific kind. It is just the most serious questions about the life of the soul and the spirit, about the eternal nature of the being of man, about human freedom and all that is connected with it, that are excluded and have been banned from the outlook based on natural science since the middle of the 19th century. And it is a fact that great and outstanding scientists of the present time find themselves in a strange position. We have already seen how it is only recently that outstanding scientists have shaken off the scientific romanticism of Darwinism prevalent in the second half of the 19th century.

We could take hundreds of scientists and thinkers to illustrate our point, but we shall take one as an example. We have seen how a scientist like Oskar Hertwig has managed to bring the fantastic tendencies of naturalism, which have threatened to run wild, back on to a saner basis. And a book such as Oskar Hertwig's Das Werden der Organismen, Eine Darwinische Zufallstheorie, a book by an eminent pupil of Haeckel,—such a book, even from a scientific viewpoint, has great significance. Much could be added in this respect that is equally significant or nearly so. We can see from such achievements, which cannot be sufficiently recognized in their own sphere, what predicament serious scientists are in regarding questions of the soul and spirit. In reading Oskar Hertwig's influential book we have just referred to, we cannot help being aware of a certain feeling or attitude toward questions of spiritual life. We find that a scientist like Oskar Hertwig makes quite clear that he cannot approach questions of the soul or spirit with the means at his disposal, the means of a stringent science. On one page he says this clearly and definitely: Science can only concern itself with the transitory sense world; science cannot approach the eternal in human nature.

So far, so good—and one would think that the way is now open for a science of spirit, for the scientist himself points out that a science of spirit should exist alongside natural science. But, unfortunately, there is something else to be found among scientists, which is not said explicitly, but which can be read quite clearly between the lines. The opinion is spread abroad—albeit unconsciously—that the method employed by the scientist is the only exact one, and that it is possible to be scientific only so long as one keeps to the outer sense world.—People then believe that a departure from the sense world is bound to lead into a world of fantasy and dreams.—What is so dangerous in this is that it is not clearly expressed, but arises as a kind of feeling out of what is achieved and spreads into the widest circles of people. It is to be found in those who believe they understand a lot about the scientific outlook and wish to draw conclusions affecting spiritual life from the scientific outlook, and also in those who think themselves enlightened because they read the supplement of their local paper every Sunday which breathes this kind of feeling I have described as spreading into the widest circles.

Thus, on the one hand, the scientific outlook points with great emphasis to the need for the coming into being of a science of spirit, but on the other it takes the ground away from under its feet. This was crystallized in a famous speech by Dubois-Reymond, the great physiologist, which I have referred to here in Stuttgart, and which he gave before an obviously enlightened meeting of scientists in Leipzig in the 70's. It was crystallized in his lecture, The Limits of Natural Knowledge, where he stated that natural knowledge is not able to give any information about even the simplest phenomena of the life of the soul, and that science comes to an end where the super-sensible begins.—With this it is admitted on the one hand that natural science is not able to say anything about the super-sensible, but on the other it emphatically takes away the ground for all super-sensible investigation. The science of spirit has to struggle against these aims and efforts today. For it sets out to face and treat scientifically the questions which the human soul turns to in great longing—the question of the eternal nature of the human soul, of the freedom of human action and the countless other questions which are connected to these two main questions.

But now from another viewpoint we come to much the same result. If in trying to inform ourselves about such matters we turn, not to science, but to the work of philosophers, we find just as little satisfaction there. What is offered is, on the whole,—for someone really seeking spiritual substance in cultural life—nothing more than a collection of abstract concepts, which do not offer anything pertaining to the pressing questions about the life of the human soul and spirit. But it is perhaps just in this subject that we can ascertain why it is not possible at the present time to find out anything substantial about these questions outside the actual sphere of the science of spirit. And it is just the work of philosophers which reveals something rather odd, which is also the reason why I have called today's lecture a study of man as a being of spirit and soul.

In looking into a modern textbook on psychology or into anything philosophical in order to inform ourselves about the questions we are considering, we come across a way of regarding things which, even if we go beyond purely materialistic thinking, is completely tied up with the idea that man is a being of body and soul. This idea of man as a being of body and soul governs the enlightened and impressive philosophers of today. It is therefore imperative to show that this outlook leads us astray when it comes to investigating the complete being of man. If in investigating the human being we start with the premise that everything that arises in connection with the soul and body should be divided into body and soul, we are doing the same as a chemist who assumes from the start that a substance he is investigating can have only two constituent parts. Therefore when he makes his chemical analysis, he finds he cannot get very far. Another person discovers that a result was not possible because the substance the chemist took was composed of three elements, and not of two as the chemist had imagined. It is just the same with the way people look at the being of man. It is imagined that we have to find two elements, body and soul. In fact, we can make progress only by dividing the being of man into three parts: body, soul and spirit. Otherwise, we always arrive at an impossible mix-up between spirit and soul, which is no more use for acquiring enlightenment concerning the human being than a mix-up of the bodily life and soul life which comes about through not differentiating them .properly. What is really meant by dividing man not only into a being with a soul and a body on the one hand, but into a being with a soul and a spirit on the other, becomes clear in looking at the way the physical sciences of man, biology, physiology, anatomy, and so on, arise out of purely human experience, out of the experience of physical life of the human being. Let us take a particular case. The human being experiences hunger, satisfaction, need to breathe, and so on, in life. These are immediate, I would like to say, inner experiences. In the first place they are really dependent on material substances, but hunger, satisfaction, the need to breathe, are also experienced in the soul. The scientist investigates the bodily basis of hunger, satisfaction, the need to breathe, and the like. If we want to found a physical science, a science of the human body, we cannot stop at the fact that hunger is experienced in different ways. If we wanted to experience being very hungry or not very hungry, very thirsty or not very thirsty, or different kinds of hunger or thirst, we would not be able to found a science of the physical body. We have to go beyond the purely inner experience and investigate the body with scientific methods. We then discover that hunger, thirst, the need to breathe, evolve certain chemical, physical processes in the physical body and we arrive at a physiological and biological science of man. We have to go beyond what we experience purely inwardly, and subject the body by itself to scientific investigation.

Just as on the one hand we have to go beyond our immediate experience to lay the basis for a physical science, just as the body provides the physical basis for our soul experience, so on the other we have to go beyond our soul experience to find the spiritual reality that underlies it.

In examining our physical nature the ordinary scientist discovers certain physical processes in the digestive system which correspond to the inner experiences of hunger, thirst and the need to breathe. The question is bound to arise: Is there something—if I may use what is naturally a paradoxical expression—that corresponds to the soul experience from the other direction, which could be called a kind of “spiritual digestion” as compared to physical digestion? Of course it sounds like a paradox, speaking on the one hand about ordinary digestion, which is perfectly acceptable because it belongs to the province of a recognized science, and on the other hand about a spiritual digestion, a change which takes place in the spirit. Nevertheless we shall attempt to show today that this paradoxical expression does in fact correspond to a real situation.

It is no more possible to arrive at a science of spirit by investigating inwardly the nature of the soul, which surges to and fro in our thinking, feeling and willing as our inner experience, than it is to found a physical science only on the basis of an inward observation of hunger, thirst, and the need for breath. We have to appreciate that as far as our normal, everyday consciousness is concerned, our physical nature only reveals its outer surface. What does the human being in his everyday life know about all the complicated processes, the physical, chemical processes, which physical science brings to the light of day as the basis of what we experience as hunger, thirst and the need to breathe? Just compare what we see of the body in everyday life, which is more or less its outward form, its capacity for movement, its physiognomy, just compare this, which is something everyone can know about without bothering about science, with the picture of the human being as shown in anatomy, physiology or biology, and you will see how our ordinary experience of our bodies is related to the investigation of science.

But now on the other hand it is also a fact that the spirit reveals itself no more to the human being than does the body reveal itself beyond its outward form, and that from the sphere of the spirit just as little or just as much is hidden to the human being as is hidden to him in ordinary life of those processes which have first to be investigated by science.

What is it then that belongs to the spirit which is actually orientated toward our inner experience? We shall see today that the part of his spiritual life that is orientated toward the human being, but which he does not always even recognize as such, is nothing other than what is encompassed in the simple, unequivocal but significant word “I.” This “I” we shall see belongs to the spirit, but it is related to the whole spirit in the same way that our outward form, our physiognomy, the movement of our limbs which is all orientated toward the ordinary body, are related to physiology, biology, to the science of the body. We can never arrive at a science of the body by feeling a little or very hungry, or by comparing one state of hunger with another, or by immersing ourselves in our hunger; neither can we arrive at a science of the spirit of the human being by immersing ourselves in our experience of feeling, thinking and imagination. We have to realize that so-called mysticism, which is supposed to be an immersion in one's own inner being, and which seeks to experience this inner being in a somewhat different way from our normal experience, that mysticism, this kind of inward immersion, cannot lead to a science of spirit any more than a differentiated experience of hunger, thirst and the need to breathe can lead to a science of the body. We have to start with our purely inner experience of hunger and thirst and proceed from there to the body, to the things that are arrived at through scientific method. Likewise we have to start with our purely mystical soul life and proceed from there to what lies spiritually outside this soul life. And this spiritual nature has naturally to be investigated according to scientific method in the strictest possible way, just as the life of the human body is investigated.

Now it is true that the methods of investigating spiritual life are in fact spiritual, and therefore are quite different from the means employed by natural science. And so my first task is to indicate the purpose and significance of the methods used by the science of spirit. It is not possible to embark upon the investigation of spiritual life without first having arrived at certain things in ordinary, everyday soul life. Without having reached a certain point in our ordinary soul life, in which we follow the course of our own inner being, we are not able to train ourselves to be a scientist of spirit. As long as we are satisfied with our ordinary, everyday soul life, as long as we derive full satisfaction from mystical experience and revel in it in order to immerse ourselves in our soul life, we shall never be able to train ourselves as real scientists of spirit. The preliminary qualification for the science of spirit is that in a particular respect we feel the insufficiency of our ordinary soul life as a result of our own experience of it.

I have pointed out in earlier lectures that it is particularly a study of the so-called border areas of science that can help us to acquire this feeling. In dealing with this subject I am fond of citing a really significant question which arises in connection with these border areas, and which the eminent scientist, Friedrich Theodor Vischer, came upon as he was struggling to clarify his own outlook. He came to ask—and you can find this in his beautiful treatise, Die Traumphantasie—what is the real connection between the soul and the bodily nature? And here he lighted upon a real question relating to the border-area of human knowledge. Vischer says: it is quite certain that the soul nature cannot be in the bodily nature, but it is also just as certain that it cannot be sought outside the body.—Hence he arrives at a complete contradiction. Such contradictions often arise where we do not simply consider knowledge as concerning outward, tangible facts alone, but where we really have to struggle inwardly to acquire our knowledge. Those who know what it is to have to struggle for knowledge speak of hundreds of such border-points occurring in knowledge. It is only a superficial mind which, when faced with such questions, is content to say that human cognition can go only a certain distance and no further. In contenting ourselves with this information, we are blocking our own way to a real science of spirit. For here we are not concerned with evolving all sorts of logical thoughts about such questions, but with steeping our wrestling souls in them and really experiencing them, and this means giving up the logical approach where it can no longer be applied. We have to get to the heart of what for normal human cognition is a contradiction in such a border-area, and feel the full weight of it on our souls.

If we do not simply regard these questions as comfortable cushions upon which to rest and proceed no further, but if on the contrary we really seek to experience them, then we find that it is just what lives and moves in such a living contradiction that kindles our inner soul life in a way that does not happen in normal life, that it is at just such a point as this that our inner soul life can reach a stage beyond its normal experience. In order not to become lost when we reach such a point in the experience of a border-area, we have to be able to grasp inwardly how in certain moments of his life the human being is unable to get beyond himself, but yet is able to point to something beyond himself. What is needed is that a particular inner feeling is developed which can be the result of living at such border-points of knowledge. This feeling can be characterized in the following words. It can be characterized very easily, for the experience which this feeling brings is something that cuts deep down into the soul. If we experience the questions of the border-areas properly, we do not say that there are limits to human knowledge, but we say that we are unable to cross the threshold with all the things we have acquired through our thinking and research into the outer sense world. We can impose a certain resignation, a certain renunciation upon ourselves, we can learn at such points not to want to judge the super-sensible with what we have learned and experienced in the sense world.

It is here that the main obstacles lie for most people in entering upon the science of spirit. They see the limits of knowledge but they do not then have the courage to renounce or resign. They do not say that they cannot try to enter into the spiritual world with what they have learned and experienced in the sense world, but they try to penetrate beyond these limits, even if only in a negative sense, by using the kind of concepts and ideas acquired in studying the sense world. The one person does it by constructing all sorts of hypotheses about what could exist in the super-sensible, the other by rejecting the super-sensible completely on the basis of his study of the sense world; in other words, taking upon himself the capacity to make judgments about the super-sensible with the concepts he has acquired from the sense world. Those also have not understood the experience of the border-areas of knowledge who, like materialists, monists and the like, begin to decide that nothing exists beyond the sense world on the basis of the ideas and concepts acquired through the life of the senses.

This is the point where something quite special must arise within human soul life, where what I have just characterized, this renunciation of the concepts acquired through living in the sense-world, where we do not just wish to make a statement or bring something intellectual and logical to expression, but that this renunciation becomes an inner intellectual virtue, something that—if I may be excused the phrase—cuts into human soul life, so that at certain points we really acquire a subtle feeling that we should not proceed further with what we have learned in the sense-world. For if this renunciation is not just a logical admission or an intellectual conclusion, but an inner virtue, then this virtue arising out of the renunciation radiates toward the inner life of the soul, and then what we have renounced outwardly is taken up into the inner life of the soul. The renunciation makes us fit for undertaking in course of time the two spiritual functions necessary to penetrate from the sphere of the soul in human experience into the spiritual world. For this two inner functions are necessary, but which, as you can see from my book, Knowledge of the Higher Worlds and its Attainment, involve many individual functions and exercises, which are contained in these two main aims, for which there are two main functions. The first is that we achieve real self observation; the second consists in striving to experience the soul-spirit sphere that is no longer dependent on the bodily nature, but proceeds purely in the spirit. However paradoxical it may appear to present-day humanity, it must nevertheless be said that this second function consists in the human being forming his soul-spirit life in such a way that when he investigates the spirit, his soul-spirit experience is no longer in the body, but outside it. This is no doubt something that appears quite ridiculous to those who think they keep firmly within the province of the scientific outlook. But the science of spirit will bring home to people that many of our ideas will have to be changed, even into the opposite of what we are accustomed to, just as the Copernican outlook meant a complete reversal in the way people thought about the relationship of the planets to the sun.

What is normally called self-observation, an introversion of the soul, is not what is meant by true self-observation by the science of spirit. It is true that one can start from this brooding in oneself in order to find the way one has to go toward true self-observation, but real self-observation has to be taken in hand much more seriously and much more energetically. For it includes something which even earnest psychologists maintain is impossible. I have already pointed out in earlier lectures that when philosophers speak about the human soul they find it characteristic that in certain respects the life of the soul is not able to observe itself. They point out that if we have learned a poem by heart and then wish to recite it, but at the same time observing ourselves as we recite, we begin to falter and interrupt ourselves. It is not possible to carry out something and at the same time stand by and observe ourselves. This is cited as being something characteristic of the human soul, that it cannot do this. Now it must be said that those who find that this is in fact so, that it is impossible, will not get anywhere with the science of spirit, because this “impossibility” is just what the scientist of spirit has to achieve. The ability or capacity which is brought to our notice in normal life when we observe ourselves reciting and make ourselves falter, this ability has to be acquired by the scientist of spirit. We have to be able to split our soul-life wide open so that we can observe scientifically what we ourselves do. It is not all that important to learn a poem to achieve this, although this is one way of doing it, providing we do the necessary practice, and it is also good preparation for the real exercise of self- observation if we do it. It is a form of preparation to achieve reciting a poem with all its shades of feeling sufficiently automatically—if I may use such a crude expression—that we do not interrupt ourselves when we observe ourselves while reciting. The important thing, however, is not to concentrate on the outer aspects, but to apply such activity to the life of the soul itself. This means that we have to observe how one thought follows another, our thinking and imaginative life, so that at the same time we can allow the thought processes to proceed while on the other hand we can observe them in full consciousness. It would lead too far now to describe how this is done, but you can read about it in my books, Knowledge of Higher Worlds and its Attainment, in Riddles of Man, and similar books. It is absolutely possible to achieve real self-observation in this way. It is not then a mere intellectual process, but it is something real, for it is a first beginning of the emergence of the spirit- nature out of the soul-nature. The experience of the soul is observed by the spirit which has really tried to separate itself from the soul-nature. But this is only one aspect of what can be observed.

Now it is necessary to add that renouncing entering the super-sensible with the concepts and according to the laws taken from the sense world becomes a virtue and permeates the entire life of the soul, and when this has happened it not only produces the kind of modesty we are used to from normal life, but it produces an inward, intellectual modesty and humility which make us suited in the first place to exercising self-observation of the kind I have just been speaking about. We are not intimately organized enough, as it were, to be able to carry out such self-observation until we have radiated this intellectual virtue over our own souls.

But, on the other hand, something else is necessary. What then is attained when we achieve such self-observation? What is achieved when self-observation is practiced is that what normally disturbs the human being when he carries out a soul function is taken in hand, and our will is strengthened and driven out of the sphere of the soul into the sphere of the spirit. Then there is something further that has to be striven for: the will itself has to take on a new direction, has to acquire a new mode of activity in the soul. This can happen only if the human being does not employ the will as he normally does in ordinary life in carrying out outward functions, but if he employs it in carrying out inner functions. In living in his sense perception and in the ideas and images derived from these perceptions, the human being is accustomed in the way and sequence in which his thoughts are constructed to being led by the sense world. He allows one thought to follow another because he first experiences one event in the sense world, then a second one, and so on.

The human being allows his thoughts to follow the sequence of outer events and in ordinary life he hardly ever gets used to leading his will into his thought life, into the inner processes of his soul, which are to be perceived just by this true self-observation. But this he has to do if he is to become a scientist of spirit. He has to try—for a long time, energetically and patiently—to lead his will into his thinking and power of imagination. Again and again he has to try to carry out a process of the soul which in an objective and genuine sense can be called meditating, an inner reflection, though not a dreamy, mystical reflection, but one which represents a real process in the inner life, so that the will is really led into the thinking. Whereas we are normally accustomed to arranging our ideas according to outer events, we endeavor in moments set aside for the purpose, to formulate ideas whose sequence is determined solely by the inner will working according to a much greater view of life. We guide the will into our life of images and ideas. In this way we come to recognize what sort of relationship can exist between the inner will of man and his life of images and ideas. We do not become acquainted with this at all in our normal consciousness. In order to make this point perfectly clear, I would like to give the following illustration. Imagine a person living in a semi-sleeping state in dreams. He knows full well that these dreams are pictures passing before his soul according to certain laws. These pictures surge to and fro. Because they appear, so far as normal life is concerned, as dream pictures, the human being cannot control them with his will. If in his semi-sleeping state he were able to pull himself together to such an extent that he could control the sequence of dream pictures, he would then more or less be in the position I have been talking about, where our own will controls the ideas and images we ourselves make.

But this is not the point that matters ultimately. Everything we have discussed so far is only a preparatory exercise. For we naturally do not arrive at anything real only by the inner will controlling the sequence of ideas, which we know are not remembered, but arise out of the body. We do not arrive at anything special by piecing together ideas we have made, and can survey. But we do attain something when we set to work on the exercises with the mood which makes the renunciation into an intellectual virtue. Then we gradually notice something quite special in the life of the soul. And I may be allowed to say that what I have to say here about the science of spirit, by means of which we can really penetrate into spiritual spheres and which should be imagined as already having attained a certain development, and which also empowers one to say something about the spiritual world, that it should not be thought that it is like maintaining that natural science has its strict method which takes years to learn, and now the science of spirit comes along and talks about such inner ideas and images. This is not the case. Those who have acquainted themselves with biology and physiology, and know about their scientific methods and have then taken up the science of spirit know that however difficult it may be and that however much patience is demanded over the years by scientific method, significant results can be experienced in the science of spirit only if even more patience and even more work, even when this work is purely spiritual, are employed. Years of inner work are necessary to achieve anything of any consequence that can penetrate into the spiritual world, work which has been characterized as the leading of the will into our thought life by means of the inner functions or exercises which you can find in the above-mentioned books. We only have to know the one and the other to realize that the seriousness of the one is not inferior to the seriousness of the other. But what is important is not that we do the exercises, but that we achieve what we are able to achieve by means of the mood of renunciation. And we gradually notice that it is not our will alone, not the will which we have led into our thinking and imagination, that lives in what happens in our souls, but something else lives in them.

In our observation of the outer world we see how one event follows another, how one object is related to another, and how the sequence of our ideas follows what we see, follows the thread of outer events. Now we discover what it is that permits one idea to arise out of another, what it is that ensures that we do not add just any soul experience to another, but order such experiences according to an inner process. We discover a continual current in the life of the soul. Just as outer sense-nature is inner physical nature, so spiritual nature lives in the life of the soul. Whoever believes that we can still act arbitrarily or out of prejudice does not know this inner necessity. It is just as much a necessity as is necessity in ordinary life, and it fashions an inner, spiritual experience just as our ordinary experience comes to us by necessity according to the course of events in the physical world.

One who has had to do with the science of spirit for decades may well be allowed to speak of his experience, and this is, that this experience reveals what it is like through its own nature, its own character; arbitrariness ceases, and it is the spirit that orders the sequence of soul experiences. This comes to light when we set out to penetrate a particular sphere of the spiritual world with assumptions, acquired according to our images of the sense world, that spiritual beings or processes have to behave in a particular way. In countless cases—and this is so significant, so incisive for a true scientist of spirit—we experience that things turn out to be quite different from what we had expected, having formed a judgment according to the standards of the outer sense world. It transpires that on this path once we have grasped the inward spiritual necessity, we achieve results that cannot in any way be imagined on the basis of what we know from the sense world, because as far as the sense world is concerned they are quite contradictory. In experiencing this, which can in no way be compared to anything in the sense world, we know what it means to say that the spirit, which we have discovered, orders the sequence of our soul experiences just as our ideas which we formulate about the outer sense world are ordered according to the physical sequence of events.

And these two things come together: what we have acquired in inner strength by means of true self-observation, and what we have acquired of the objective course of the spirit, which is like the course of the outer sense-world. These come together and lead the human soul into a region of the spirit to which it belongs with its spiritual organs, just as the ordinary scientist is led into the bodily organization when he proceeds from hunger to non-physical processes in the body. When we use the soul as the starting point for investigating the spirit, certain phenomena of human soul life take on a new aspect. When the scientist of spirit is touched in this way by the real form, the real character, of the spirit, certain phenomena of human soul life become quite different. This happens, above all, when, by means of the spiritual nature he has acquired through self-observation, the human being has come to recognize the spiritual which gives direction to the soul life. It is only then that he is able to formulate a true idea, a true concept, of what we call the ego of the human being, which bestows as much of the spirit on the human soul as is bestowed of the body on normal human consciousness by the visible form and physiognomy. We cannot investigate the ego by philosophizing about it, but only by making the will into thinking and the thinking into an act of will. By means of self-observation the will becomes an instrument of thinking and the thinking an instrument of will. This is a 'change of spirit' rather like the change of matter which is sought and found in the physical world in our digestion. We then approach the ego not by philosophizing, speculation or hypotheses, but we first acquire a real spiritual observation of the ego and are only then in a position to formulate a correct view of it. This correct view of it proves to us that it is impossible to achieve such a view of the ego in ordinary life, in our ordinary consciousness. The picture which this ordinary consciousness (which is also prevalent in natural science) has of the ego, is that the latter gradually evolves as the body grows. A child does not appear to have an ego. As the body develops and gradually acquires its proper configuration the ego appears to wrestle its way out of the body. This view is held as a matter of course, and with the normal outlook of today it is not possible to arrive at any other view. And this is just what one has to achieve as a scientist of spirit—that one has to give the ordinary outlook its due in its own sphere and not become intolerant because one realizes that only one view is possible in the sphere in which materialism can operate.

In achieving spiritual observation and observation of the ego it is possible to see where the error of the ordinary outlook lies. It can be characterized in the following way. If we reflect about the relationship of the lungs to the air, we know that lungs and air belong together. But because in this case ordinary observation suffices to ascertain the true relationship, no one knowing things only from a superficial viewpoint would come to any other view than that air comes from outside, penetrates into the lungs, is then breathed out of the lungs and returns to the atmosphere outside. Because this kind of observation suffices, no one could maintain that the lung itself creates the air, that the air which is breathed out somehow has its origin in the lung itself, that the lung produces air. Our ordinary observation gives us insight into the relationship of the lungs to the air. Likewise our higher, spiritual observation gives us insight into the human ego. When we can use this observation which I have described, we know that the human ego is no more connected to the bodily nature, that is, to everything we have inherited from our father and mother, than the air which comes from outside has to do with the lungs. We get to know the ego as it really is and we know that in taking over what is inherited at birth or conception, in a sense it inhales out of the spiritual world. As a mass of air that at a particular moment is in our lungs, has flowed in from outside, so the ego flows out of the spiritual world into the bodily nature, out of the world in which it existed before the body could even be thought of in terms of conception and birth. Likewise, when the human being goes through the gate of death it flows out again, just as air which has been used up by the body flows out again from the lungs. We get to know the connection of the ego to a spiritual world that is independent of the world of the human body, just as in physics we learn about the connection of air to a greater mass of air which is independent of the human lung. This is how we rise to real knowledge of the ego, and it is the first thing we come to know about the nature of the ego. From this point we learn more and more by intensifying our spiritual observation by means of the methods described in the above-mentioned books. We learn about the ego as something independent of the life of the body in the same way that we learn about the body by using hunger and thirst as our starting points for investigating the chemical and physical processes of the body with physical methods. Only we discover the spiritual, which gives us our first view of the ego, as a state where the ego is embedded in spiritual beings. In order to know the physical body in all its aspects, we divide it into its various members. In a similar way we have to link the ego to other spiritual beings, which can be observed by spiritual observation with the methods I have described. The ego is linked to them and we find a complete ego-organism. This then extends beyond the individual life of the body.

Starting from the ego, from the part of our soul life that is directed toward the ego, we find that it is embedded in a spiritual life that exists before birth and continues after the gate of death is passed through. In the spiritual world we find a soul-spirit world that in the first instance is independent of the physical world. The ego belongs to this soul- spirit world. The first entities that we find there are spirit- soul beings with whom the ego of man is connected, beings that are human souls before or after death, with whom the human being is himself connected, and also other beings. When we observe the sense world we find a kingdom below man, the animal kingdom. In the soul-spirit world we find first of all a sphere to which the human ego belongs, which it fits into organically, where it performs its transformation of spirit, its spiritual digestion—a spirit-soul sphere which in the first instance is of a purely spirit-soul nature. Then we find a sphere ranking above this one, just as the animal kingdom ranks above the plant kingdom, and it ranks higher because in these higher spheres beings are to be found which are not only connected to us in our soul and spirit nature, in our inner life, but which are still more powerful because they bring about the harmony existing between the spirit-soul and the physical-bodily nature. For our spirit- soul nature has to be brought into relationship with our physical-bodily nature. This relationship is brought about by higher spiritual beings than we first meet.

Having made a start with spiritual investigation, we should not hesitate to speak about these real, concrete, spirit- soul beings that we really discover. The spiritual regions are discovered in which the ego performs its transformation of spirit, just as the physical kingdoms are discovered when we direct our attention to the animals, plants and minerals. And we discover further where lies the mystery of the soul entering and leaving the body. For we come to know how the relationship of the ego to the body of the human being works.

Here, it is true, we are entering a sphere which is quite remote from the present-day outlook, but which in future will have to become more and more a part of this outlook. If we observe the ego in this way we find it is related with the spirit-soul beings of the higher spiritual spheres, which range above the purely natural spheres. But in the transformation of spirit, which is analogous to the transformation of matter in digestion, the ego undergoes a certain process. To begin with, it can only be associated with spirit- soul beings. This is the case before birth and after death, where it has a purely spiritual being for its organization and this is linked to the rest of the spirit world. As the ego proceeds through the spirit world, as it develops in the spirit world, it increasingly acquires a self-orientation and becomes gradually separated from the spirit world. The picture we have of the ego from the science of spirit is that long before birth or after death it has a special connection to many, many spiritual beings. Then as its development proceeds, it separates itself off and becomes in a sense dependent upon itself. It is in undergoing this separation and limitation that it evolves the power of attraction toward the bodily nature. This power of attraction impels it to unite itself—as the air unites itself to the lungs—with the bodily nature that arises in the course of human generations as a result of heredity. The ego enters into this when it comes from the spirit world.

Thus we gain a true view of the eternal working within the bodily nature of man, within the human being as a whole, not by philosophical speculation, but by laying bare this eternal, by entering into the eternal ourselves with our souls. This is the way spiritual observation works. We must be quite sure to realize that everything I have described—the striving for self-observation, the striving to guide the will into our thought and imaginative life, the striving to attain the transformation of spirit—that all this is really only a preparation. Everything else has to be waited for. Just as we have to wait for what the sense world speaks to us when it approaches the soul from outside, so we have to wait for what the spirit-world speaks to us. Self-observation, the guidance of the will into the thought and imaginative life, these have to be striven for in order to prepare the soul to experience the spirit. Spiritual life then begins, but it has to penetrate toward the sphere of the soul and of the spirit.

Thus I have outlined the ways which lead us to see our real soul life in thinking, feeling and willing as an expression of the spiritual, just as hunger, thirst and the need to breathe are an expression in the soul of what lives in the body. This then leads to the differentiation of the eternal-spiritual from the soul nature.

Tomorrow we shall have to describe how something of the eternal in the human being finds its way into ordinary consciousness as a revelation of the unconscious. My intention today was to show how we rise from the sphere of the soul to the spirit. This description, which is a description of knowledge gained by the science of spirit, appears, it is true, to be paradoxical to the normally accepted concepts of today. But you will perhaps have seen that the science of spirit takes its science just as seriously as does natural science. Natural science leads to the perishable and transitory, the science of spirit leads to the eternal, to the imperishable, without which the perishable can[not], in fact, be explained. Thus we can say that from the vantage point of the science of spirit we are able to have an overall view of what is portrayed in natural science. It is only then that we can really appreciate the value of natural science, and are then in a position to judge it. If we get no further than natural science we arrive at the judgment or belief that a stringent science is only possible within the sense world, that it cannot rise to the eternal. If we take up the science of spirit, we know why the natural scientist has to say this if he does not get beyond the position of natural science. But by developing our normal consciousness, by laying bare the spiritual forces slumbering in the soul, we recognize that man can penetrate into the eternal of his own being, into what is really immortal in himself, for this immortal part of him, in fact, makes its own existence known itself. The red color of the rose does not have to be proved. The spirit in us that goes through birth and death also testifies to its own existence when we are able to observe it.

Anyone basing his observation on the science of spirit has an overall view of natural science as well, and he also gives the latter its due. He does not do what those who follow only natural science do, who—consciously or unconsciously—undo what the science of spirit does and wish to take the ground away from under its feet. We may well say that the scientist of spirit has nothing to be afraid of. He need not fear the objections which come from various quarters, for he knows what these objections are worth, and can also recognize why they have to be made. He is quite justified in thinking that he does not need to try to prevent someone from recognizing the methods and progress of natural science. On the contrary. The scientist of spirit is able to say to someone wishing to go into natural science: Go your way to natural science and if you do not only look at it with the eyes of the natural scientific outlook, but with the eyes of the spiritual way of investigation, you will not only find no contradiction between natural science and the science of spirit, but you will also find everywhere in natural science the confirmation and revelation of what the science of spirit says. And we should not believe that the scientist of spirit has any wish to prevent those whom he addresses from following any particular religious confession. It is the greatest misunderstanding of all to believe that we wish to set up any sort of religious gulf between a religious approach and the science of spirit. Dr. Rittelmeyer has shown quite clearly in an admirable article in Christliche Welt how in a quite objective way the science of spirit can be a foundation for religious life, that it does not take anyone away from true religious life, but, on the contrary, leads them toward it.

The science of spirit does not need to keep people away from religious life. Just as it can say: go to natural science in order to realize what the science of spirit is, so it can also say: go to religion, come to know religion, experience religion, and you will find that what the science of spirit is able to give to the soul gives religious life its foundation and strengthens it.

Go out into life itself and you will find that the concepts given in the science of spirit do not deaden you to life or make you unfit for life, but that they make the spirit mobile, agile, and place the human being into life, ready for action. Practical life, too, will be a confirmation and proof of what the science of spirit is able to give to the human being.

Because natural science has to keep to its own course, has to direct its attention solely to nature and may not mix nature with anything of soul and spirit, it is imperative for the science of spirit to find its place alongside it as equally justified. The science of spirit must penetrate from the soul to the spirit, just as natural science has to penetrate from the soul to the physical body. The time will then come when the real essence, the real basic concept of the science of spirit, will be understood, when the intentions of the scientists—to take the ground away from the science of spirit—will be seen in their true light. Forty or fifty years ago Dubois-Reymond was able to say: “Science ends where the super-sensible begins.” In the future this saying will be confronted by another arising out of the spiritual scientific view: What was really happening when natural science wanted to formulate a system of thought, a view of the world that is super-sensible, when it restricted itself to nature above? In a sense one could see that there is something that surrounds the human being in his existence and in which he has his roots, that comes from a particular origin. One saw it rooted in the spirit, but could not penetrate into this spirit.

The science of spirit shows how we can penetrate into spiritual life. The kind of position which natural science has occupied regarding the spirit—if I may use the comparison—is rather as if one were to see a tree which has its roots in the ground. The tree cannot be seen entirely, for the roots are in the ground. The tree is then dug up in order to see it in its entirety, for nothing of the tree may remain hidden. The tree will dry up and will no longer be able to flourish.—This is what has been done by the scientific outlook. It has dug up the being of man out of its foundations in order to acquire an overall view. The resulting view is then like the tree that has been taken out of the ground. The tree has to wither away, and the life that arises out of this view of the world has to wither away. Once this is realized, the way to the science of spirit will be found.

In order to acquire an overall view, the being of man has been deprived of its roots. For the sake of life, for the sake of real life, the human being will once again be immersed in what is popularly called the unconscious, but which, when it is revealed in the sphere of consciousness, can be raised into the sphere of real knowledge of the super-sensible. Then the time will come when the view will be firmly implanted in the human mind that the eternal core of man's being is rooted in the spirit and that if we want to get to know the human being in his entirety we have to penetrate to the spirit. Then it will no longer be said, as Dubois-Reymond did, that science cannot find the super-sensible, not even in its simplest form of manifestation, that this is where science stops, but the science of the future will say that all science that is not rooted in the super-sensible will not be in a position to explain existence, will not be able to lead us into the life of existence, but will only be able to kill existence. It will not be said that science ends where supra-naturalism, the super-sensible, begins, but, the life of science ends where the human being no longer takes his stand in the super-sensible, and the death of science enters where the super-sensible is abandoned.

In this and the succeeding chapters we shall make it a special point to consider the wisdom of the Eastern world, that is to say humanity's treasures of ancient wisdom in general, in the light which may be kindled by the knowledge of the Christ impulse and all that the course of the centuries has gradually evolved from this Christ impulse in the form of the wisdom of the Western world. If Anthroposophy is to be a living thing it must not consist in views and opinions of the higher worlds which are already in existence, taken from history and then taught, but it must comprise all the knowledge obtainable by us today about the nature of the higher worlds. Not only in olden times were there people who could turn their gaze towards these higher worlds and see them in the same way as we see the outer world with our physical eyes and understand it with our intellect. There have been such people at all periods of human evolution and there are such today. Humanity never has been dependent on the mere study of truths recorded in history, nor is man dependent on receiving these teachings about the higher worlds from any special physical place. Everywhere in the world the current of higher wisdom and knowledge may be tapped. It would be no wiser for our schools to teach mathematics or geography today by means of old documents, written in ancient times, than it is for us, when studying the great wisdom of the super-sensible worlds, to consider only ancient, historical accounts. Therefore it will be our present task to approach the things of the higher worlds, the beings of the super-sensible regions themselves, to review many things that are known, less known, or quite unknown about these higher worlds, and then to ask ourselves what the people of older and of ancient times had to say about these things. In other words, we shall allow Western wisdom to pass before our souls, and then enquire how that which we learn to know as Western wisdom accords with what we may learn to know as Eastern wisdom. The point is that the wisdom of the super-sensible worlds, if related to man, may be grasped by the intellect. It has often been emphasised by me, that any unprejudiced mind may grasp and comprehend the facts of the higher worlds. Although this unprejudiced common sense is a very rare faculty in our present time it does exist, and whoever is willing to exercise it can understand everything that is related of the result of clairvoyant investigation. It is true that these facts of the higher worlds can only be collected and investigated by so-called clairvoyant research, through the ascent into the higher worlds of people who have prepared themselves for this special purpose. And as in these higher worlds beings live which, in relation to man, we may call spirits or gods, the investigation of the higher worlds is in reality an association of the clairvoyant or the initiate with spirits or gods. Consequently a clairvoyant can only investigate the higher worlds by ascending the stages which lead to intercourse with the spirits or gods.

Much already has been said about these things at different times and places, and only the most essential part is here repeated. The first requisite for a person who wants to become clairvoyant in order to penetrate the higher worlds is nothing less than the acquisition of the faculty of seeing, knowing and experiencing without the help of the outer senses, not only without the help of instruments which have been built into our body such as eyes and ears, etc., but also unaided by the instrument which more especially serves our intellect, namely, our mind. No more than we can see the super-sensible worlds with physical eyes, or hear in them with physical ears, can we learn to know them through the intellect which is bound up with our physical brain. Thus man has to become independent of the activity which he exercises when using his physical senses and his physical brain.

Now we know already that in normal human life there is a condition in which man is outside the instrument of his physical body, viz. the condition of sleep. We know that of the four principles of human nature, the physical body, the etheric body, the astral body and the Ego, the latter two, the astral body and the Ego, gain a certain independence during sleep. During our waking life, from morning till we fall asleep at night, they are closely connected with the other two principles, with the physical and etheric bodies. But when we are asleep these four principles separate in such a way that the physical body with the etheric body remain lying on the bed, and the astral body and the Ego are liberated and live in another world. Thus in the normal course of his life man is for some hours out of every twenty-four in a condition in which he is free from the instruments which are built into his physical body; but he has to pay for this liberation from his sense-body in a certain way with darkness; he cannot perceive the world in which he lives during sleep.

The organs and instruments necessary for man when he wishes to see in the spiritual world, in which he lives with his Ego and his astral body at night, must of course be built into his astral body—relatively speaking into his ego. And the difference between a normal person of our time and a clairvoyant investigator consists in the fact that the astral body and the ego of the normal person are in a certain way unorganised and lacking organs of perception when they withdraw from the physical and etheric bodies at night, while in the astral body and ego of the clairvoyant investigator organs have been similarly developed to the eyes and ears of the physical body, though the organs are of a different kind. Thus the first task which the person who wants to become a clairvoyant investigator has to undertake is that of building into his hitherto unorganised astral body, and ego, spiritual eyes, spiritual ears, etc., and of doing all that is necessary to develop these spiritual organs. But that is not the only thing necessary. Let us suppose that a person has progressed so far that, by the methods, which we shall presently mention, he has equipped his astral body and ego with spiritual eyes and ears, etc. Such a person would then have an astral body different from that of an ordinary person since he would have an organised astral body. He would, however, not yet be able to see in the spiritual world, or at any rate he would not be able to reach certain stages of seeing. Therefore something more is necessary. If in our present conditions man really wishes to ascend to conscious clairvoyance, it is not only necessary for spiritual eyes and ears to be developed in his astral body, but also for all that is thus plastically formed in this astral body to be imprinted upon the etheric body, even as a seal is stamped on sealing-wax. Real, conscious clairvoyance begins when the organs, the spiritual eyes and ears, etc. formed in the astral body imprint themselves on the etheric body.

Thus the etheric body has to help the astral body and the ego if clairvoyance is to be brought about; or in other words, all the principles of man's nature that we possess—the ego, astral body and etheric body, with the sole exception of the physical body, have to work together to this end. Now there are greater difficulties for the etheric body than for the astral body in this respect. For the astral body and ego are, we might say, in the fortunate position of being free from the physical body once every twenty-four hours. From morning when we wake till evening when we go to sleep they are united with the physical body, and, all that time the astral body and the ego are bound up with the forces of the physical body, which prevent the astral body and ego from developing their own organs. The astral body and ego are delicate soul-beings; they follow, by their own elasticity, the forces of the physical body, conforming themselves to it and taking on its form. Therefore at night the astral body and ego of normal persons still have these forces of the physical body within themselves as after-effects, and only by special measures can we free the astral body and ego from these after-effects and enable the astral body to develop its own form, that is to say its spiritual eyes and ears, etc. But we are at least in the fortunate position of having the astral body free in the course of every twenty-four hours; that is to say we have the possibility of working on it in such a way that it no longer follows the elasticity of the physical body at night but its own elasticity.

The preparatory exercises taken up by the clairvoyant investigator consist essentially in spiritual activities performed during waking life, which strongly influence the astral body and the ego, and which have such strong inner effects that when at the moment of falling asleep the astral body and ego withdraw from the physical and etheric bodies, they experience the after effect of what has been done by way of special preparation for clairvoyant research.

Let us now consider two cases. The ordinary person living a normal life surrenders himself from morning till evening to the impressions of the outer world, which works on the outer senses and the intellect. He falls asleep at night, his astral body goes out of his physical body and is then given over entirely to the experiences of the day, following the elasticity of the physical body, but not its own. But when through meditation, concentration and other exercises given to those who wish to tread the path to higher knowledge a person strongly influences his soul, that is his astral body and ego, during waking life; in other words, when he has certain moments which he sets apart from ordinary daily life and in which he does something entirely different from the pursuits of ordinary waking life, and when in these particular moments he does not surrender himself to what the outer world has to say to the senses and to the intellect, but to what is a revelation from and a product of the spiritual worlds, a marked change takes place. When a man surrenders himself to such things, when he spends part of his daily waking life in meditation, concentration and other exercises, for however short a time it may be, they affect his soul so strongly that the astral body experiences the effects of this meditation, concentration, etc., at night when it leaves the physical body, and follows an elasticity different from that of the physical body. The method for the attainment of clairvoyant powers employed by the teachers of this research is drawn from the knowledge which has been tested for thousands of years in the way of exercises, meditations and concentrations, which have to be followed in waking life in order that they may have after-effects in sleeping life and produce a different organisation of the astral body. It is a great responsibility, which the person who gives such exercises to his fellow men takes upon himself. Such exercises are not invented, they are the result of spiritual labour in the mysteries, in the occult schools. It is known that that which is prescribed in these exercises works on the soul in such a way that when this soul withdraws from the physical body in sleep it develops its spiritual eyes and ears and its spiritual thinking in the right way. If something wrong is done, or wrong exercises are practiced, certain results also follow. Effects do not fail to appear, but in this case abnormal forms (or if we want to use an expression of the sense-world we might say ‘unnatural’ forms) are built into the astral body. What is the meaning of unnatural forms being built into the astral body? It means that forms are built into it, which contradict the great universe, which do not harmonise with it. It would correspond in this sphere to building organs in our physical body which could not hear outer sounds in the right way or see the outer light in the right way, and which would not be in accord with the outer world. Through wrong meditation and concentration man would therefore be brought into a position of contradiction to the universe, with regard to his astral body and his ego; and he would, instead of receiving organs through which the spiritual world could gradually reveal itself, be shattered by the influences of the spiritual world. He would experience these influences of the spiritual world not as something which benefited and enriched him, but as something which shattered his life, and, if the methods were quite wrong, tore his being asunder.

It is important to take particular notice that we are here confronted with the fact that something which exists in the outer world—and we speak now of the spiritual outer world—may be beneficial to man in the highest degree, as well as harmful in the highest degree, according to the way in which he brings his own being to meet it. Let us suppose that a man with a wrongly developed astral body exposes himself to the spiritual world around him. This world works in upon him. Whereas this spiritual world would flow in on him and enrich him with the mysteries if he has cultivated his organs in the right way, it will tear him asunder and shatter him if he has developed them in the wrong way. It is one and the same outer world which in one case carries man upwards to the highest, in the other case shatters and ruins him; the same external world, of which he will say that it is a divine and beneficent world when he carries within himself the right organs of perception, and a world of ruin and destruction when he has within himself an inner being which is not developed in the right way. In these words lies much of the key to an understanding of good and evil, of what is fruitful and what is destructive in the world. And this should enable us to see that the effect which any kind of beings of the outer world have on us is no standard by which to judge these beings themselves. According to the way in which we confront the outer world, the same being may either be beneficial or destructive to us, god or devil to our inner Organisation, and it is therefore imperative to bear this continually in mind.

We have now placed before our minds what the preparation for clairvoyant investigation is like with regard to our astral body and ego. And we have emphasised that we human beings are in a certain respect in a fortunate position, because we have our delicate astral body and ego outside our physical and etheric bodies for at least a certain time during each twenty-four hours. But the etheric body does not leave the physical body at night; it remains united with it. We know that not till the moment of death is the physical body deserted by the etheric body, which then withdraws along with the astral body and the ego. We need not mention today what becomes of these three principles of human nature between death and a new birth; we will only clearly present to our minds the fact that at death man is set free from his physical body and from all that is built into this physical body, free from the physical sense-organs and free from the brain, the instrument of the intellect which works physically. The ego, the astral body and the etheric body are then united in an appropriate fashion and can work together. Therefore it is that from the moment of death true clairvoyance sets in with regard to the previous life, although this at first lasts only for a short time. This has been often stated. Such a co-operation as normally only takes place at the moment of death must be made possible to the ego, the astral body and the etheric body during life if complete clairvoyance is to be brought about. The etheric body must be liberated from the condition in which it is imprisoned during normal life; it must arrive at being able to use its elasticity and to become independent of the elasticity of the physical body, as the astral body is at night. For this purpose more intense, more strenuous and in a certain respect higher exercises are required. All these things will be mentioned again in their corresponding connection in the course of the next chapters; for the present it will suffice to understand that such exercises are necessary, and that it is not sufficient to have practiced the preparatory exercises which have the effect of developing spiritual eyes and ears in the astral body, but that exercises for giving the etheric body independence and freedom from the physical body are also required. Just now, however, we will only consider the result. It is not difficult to imagine, from what has been said what this result must be. In normal cases it is only at the moment of death that the astral body and the etheric body can work together, free from the physical body. So if clairvoyance is to be aroused, something must take place which can only be compared with what sets in for man at the moment of death; that is to say, man must, if he wishes to become consciously clairvoyant, reach a stage of development where he is just as independent of his physical body and the use of the members of his physical body during life as he is at the moment of death.

By what means can man acquire such independence of his physical body, and bring himself into a condition which resembles the moment of physical death? Only by cultivating certain feelings and shades of feeling which stir the soul so forcibly that by their power they seize the etheric body and lift it out of the physical body. Such strong impulses of thought, feeling and will must work in the soul that an inner force is aroused which frees the etheric body from the physical body, at any rate for certain moments. In these moments, however, the physical body must absolutely be as if dead to ordinary, normal human life. But this cannot be brought about by external, physical methods in our period of human evolution. Anyone who thinks that such things can be brought about by physical methods would become the victim of a stupendous delusion. Such a person would wish to enter the spiritual worlds by adhering to the methods of the physical world; that is to say he would not yet have attained to a real belief in the force of the spiritual worlds. For purely subjective experiences, impulses proceeding from the strong, energetic life of the soul, are alone competent to bring about this death-like condition. And speaking in the abstract, we may say for the present that the most essential thing for bringing about such a condition is that man experiences a change, as it were, a turning upside down of his sphere of interests. For ordinary life provides man with certain interests. These interests play their part from morning till night. Man is interested and quite rightly, for he must live in the world—in things that appeal to his eyes, his ears, his physical intellect, his physical feelings, etc.; he is interested in what confronts him in the outer world; one thing interests him more, another less; he pays more attention to one thing and less to another; and that is natural. In these fluctuating interests, binding him to the tapestry of the outer world by a certain power of attraction, man lives, and by far the greater part of our present humanity lives in these interests alone. Nevertheless it is possible for man, without detriment to the freshness and intensity of these interests, to bring about moments in his life in which these outer interests are not at all active, in which, if we wish to express it radically, this whole outer sense-world becomes absolutely indifferent to him, in which he kills out absolutely all the interest forces which fetter him to this or that object in the world of the senses. It would be wrong for a man not to reserve this deadening of his interests in the outer world for certain ‘festival moments’ in life, it would be wrong to extend it over his whole life. He would then become incapable of taking part in the work of the outer world, whereas we are called to take part in the outer world and in its life.

We must therefore reserve for ‘times of high festival’ this possibility of letting all interests in the surrounding world die out; we must, so to say, acquire this twofold nature. On the one hand we must feel a fresh and vital interest in everything which goes on in the outer world in the way of joy and sorrow, of pleasure and pain, and of life which is blossoming and flourishing and of life which is dying. This freshness and originality of our interest in the outer world must be kept alive in our earthly life; we must not become strangers upon earth, for then we should act from egoism and deprive the stage to which our forces must be devoted in our present evolution of these forces. But on the other hand we must, if we wish to ascend into the higher worlds, cultivate the other side of our being, which consists in killing out during ‘moments of Holy Day’ all our interests in the outer world, of letting them die out. And if we have patience and perseverance and energy and strength to practice this as long and as much as our Karma demands, this deadening of interest in the outer world at last liberates a strong energetic force in our inner being, because that which we kill out in this way in the outer world reappears as higher and more abundant life in the inner world. We experience an entirely new kind of life; we experience the moment in which we can say: That which we can see with our eyes and hear with our cars is only a small part of life. There is an entirely different life, life in the spiritual world; a resurrection in the spiritual world, a transcending of what we usually call life, a transcending in such a way that not death but a higher life is the result. As soon as this pure spiritual force has grown strong enough in our inner being, we may gradually experience moments in which we become rulers and lords over our etheric body, when this etheric body does not take on the shape forced upon it by the elasticity of the lungs and the liver, but the shape forced upon it from above downwards by our astral body. Thus we imprint on our etheric body the shape which, through meditation, concentration, etc., we have first imprinted on our astral body. We imprint the plastic form of our astral body on the etheric body, and we ascend from ‘preparation’ to ‘illumination’—the next stage of clairvoyant research. The first stage, by which our astral body is changed in such a way that it receives organs, is also called ‘purification,’ because the astral body is purified and purged from the forces of the outer world, and conforms to the inner forces—purification, cleansing, Catharsis. But the stage at which the astral body succeeds in imprinting its own form on the etheric body implies that in a spiritual sense, light begins to shine around us, that the spiritual world around us is revealing itself and that ‘illumination’ is setting in.

What I have just described goes hand in hand with certain experiences which man goes through, with typical experiences which are the same for everyone, and which everyone who treads this path experiences the moment he is ripe for it, if he pays the necessary attention to certain things and occurrences which are beyond the physical. The first experience, which occurs through the organisation of the astral body and which therefore comes about as an effect of meditation, concentration, etc., might be called an inner experience of the feelings describable as an inward division of the whole of our personality. The moment this is experienced one can say to oneself: Now you have become something like two personalities, you are like a sword in its scabbard. Formerly you might have compared yourself with a sword which does not lie loosely in its scabbard but is one with it, the two consisting of one; you felt yourself one with your physical body; but now you seem, although lying in your physical body like a sword in its scabbard, to be a being which feels itself to be something apart from the sheath of the physical body, in which it is lying. You feel yourself to be within the physical body, but not grown into one with it, not as if consisting of one piece with it. This inward liberation, this inward realisation of oneself as a second personality, which has emerged from the first, is the first great experience on the way to clairvoyant vision of the World. The fact must be emphasised that this first experience is an experience of the inner feelings: One must feel that one is lying within one's old personality, and yet feel free and mobile within it. The analogy with the sword and its scabbard is of course rough. For the sword feels itself cramped on all sides by the scabbard, while man, when he has this experience, has a strong feeling of inner mobility, as if he might break on all sides through the limits of his physical body, as if he could forsake it by falling through the skin of his physical body and stretch out his feelers far, far into a world which, although still dark, begins to be perceptible to his feeling in the darkness, one might say, begins to be knowable through inner touch. This is the first great experience man has.

The second great experience is that this second personality which now exists within the first, gradually becomes capable of really leaving this first personality, of stepping out of it. This experience expresses itself in the fact that, although often only for a short time, one feels as if one could see oneself, as if one stood confronting oneself like a double. This is the second experience, and it is moreover of much greater importance than the first. With it something is connected which it is very difficult for man to bear. It must never be forgotten that in normal life man is contained within his physical body That which lives within man's physical body as astral body and ego, accommodates itself to the forces of the physical body; it yields as it were to them; it conforms itself to the bodily forces, assuming the shapes of the liver, the heart, the brain, etc. And this is also true of the etheric body, so long as it remains within the physical body. Now we all know what is indicated by the expression brain, heart, etc., what wonderful instruments and organs they are, how complete in themselves, how perfect as creations! What is all human art and human creative work compared with the creative work, the art and technique necessary for constructing such wonderful instruments as the heart, the brain, etc. What is everything which man can accomplish at the present stage of his evolution in the way of art and technical skill, compared with that divine art and technique which have built up our physical body and which, therefore, also guard us as long as we are within it. So we are not merely in an abstract sense devoted to our physical bodies during daily life, but interwoven with a concrete creation of the gods. Our etheric and astral bodies are fitted into forms created by the gods. If we now become free and independent there will be a change. We free ourselves at the same time from a wonderful instrument of divine creation. Thus we do not leave the physical body as some imperfect thing to be looked down upon, but as the temple which the gods have built for us and in which normally we live during our waking life. Such a temple do we leave on abandoning the physical body. What are we then?

Let us suppose that at a certain moment we could leave this physical body without further preparation, let us suppose that some magician (of whatever kind he might be) could assist us to leave our physical body, and that our etheric body accompanied our astral body, and that we, in a certain respect, went through an experience comparable with the moment of death; let us suppose that we could do this without the preparation of which we have spoken; what should we be when, outside the physical body, we confront ourselves? We are then what in the course of the world evolution we have made of ourselves from incarnation to incarnation. As long as from morning to night we are within our physical body, this divine creation, the temple of our physical body, corrects what we have incorporated within ourselves in the course of our incarnations on earth; but the moment we step out of it, our astral and etheric bodies show what they have accumulated from incarnation to incarnation and appear as they are according to what they have made of themselves. If a man thus unprepared leaves his physical body, he is not a spiritual being of a higher, nobler and purer form than the form was which he had in his physical body, but a being laden with all the imperfections heaped up in his Karma during his incarnations. All this remains invisible so long as the temple of our body encloses our etheric body, our astral body and our Ego. It becomes visible the moment we step out of our physical body with the higher principles of our being. Then there appear before us, if at the same moment we become clairvoyant, all the inclinations and passions, which still remain with us as the result of our former incarnations. In the course of the future evolution of our earth we have still to go through many incarnations, full of activities and accomplishment. The inclinations, instinct and passions for much that you will do later are already within you, developed through incarnations in former times. Everything that man is capable of accomplishing in the world in certain directions, all obligations to others incurred by offences against them for which reparation has to be made in the future, are already incorporated in the astral body and the etheric body when he leaves his physical body. We confront ourselves so to say naked as a soul-being, if at the moment of leaving our body we are clairvoyant; that is to say we stand before our spiritual vision in such a way that we know how much worse we are than would be the case if we had attained the perfection possessed by the gods, which made them capable of creating the wonderful building of our physical body. We perceive at this moment how far we are from the perfection which we must hold before us as our future ideal of development.

We know at this moment how deeply we have sunk below the world of perfection.

This is the experience which is connected with ‘illumination’; it is the experience which is called the meeting with the Guardian of the Threshold. That which is real does not become more or less real according to our seeing or not seeing it. That shape which we see in the moment just described is always there, is always within us; but because we have not yet got loose from ourselves, because we do not confront ourselves but are within ourselves we do not see it. In ordinary life, that which we see at the moment that clairvoyantly we step out of ourselves, is the Guardian of the Threshold. He shields us from an experience that we must first learn to bear. We must first acquire a strong enough force to enable us to see a world of the future before us, and to look without fear and horror upon what we have become, because we know for certain that we can make it all right again. The capacity, which we must possess for experiencing this moment without being depressed by it, must be acquired during the preparation for clairvoyant investigation. This preparation consists, abstractly expressed, in making the active, positive qualities of our souls strong and energetic, in bringing our courage, our feeling of freedom, our love, our energy of thought and our energy of lucid intellect to the greatest possible height, so that we step out of our physical body not as weak people but as strong. If, however, there is too much left in man of what is called anxiety and fear, he will not be able to endure this experience of encountering the Guardian of the Threshold without harm.

Thus we see that there are certain conditions to be fulfilled before looking into the spiritual worlds, those worlds which in a certain respect hold out a prospect of the highest that we can think of for life in our present development of humanity, but at the same time demand of man a complete transformation of his being such as he has to attain in the solemn ‘Holy Day moments’ before mentioned. It is a real blessing in our present time for the aspirant, before he proceeds to this experience, to be told what those who have gained experience in the higher worlds have seen. We can understand even when we cannot see. But by making increasing efforts to reach an intellectual comprehension of what the clairvoyant tells us, and coming to the conclusion, after a survey of everything life brings us, that the clairvoyant's reports are quite sensible after all, we shall be doing the right thing at the present time. We must become Anthroposophists before aspiring to clairvoyance, and we must learn to know Anthroposophy thoroughly. If we do this, the great, comprehensive, strengthening, encouraging and refreshing ideas and thoughts of Anthroposophy give to the soul not only a working hypothesis, but also qualities of feeling, will and thought, which make the soul like tempered steel. If the soul has gone through this process, the moment of meeting with the Guardian of the Threshold becomes something quite different from what it would have been otherwise. Fear and terror, states of anxiety and care, are conquered in quite a different way if previously we have learned to understand and to grasp what is related about the higher worlds. And later, when a person has had this experience, when he has confronted himself and thus has met the Guardian of the Threshold, the world begins to show itself to him in quite a different way. Everything in the world may be said to wear a new aspect. And a justifiable opinion might be expressed by the following illustrations. I had supposed up till now that I knew what fire is but that was only an illusion. For what I have called fire up till now, would be like calling the tracks of a carriage on a road the only reality, and denying that a carriage in which a person was sitting must have been passing that way. I declare these tracks on the road to be the signs, the outer expression of the carriage which has passed there and in which a person was sitting. I have not seen the person who passed there, but he is the cause of these tracks, he is the reality. And a person who believed the marks left by the wheels to be something complete in themselves, something real and basic, would be taking the outer expression for the thing itself.

That which our senses see as flashing fire bears the same proportion to its reality, to the spiritual being which stands behind it, as do the tracks on the road to the person who was sitting in the carriage which passed there. In fire we have only an outer expression. Behind what our eyes see as fire and what we feel as heat is the real spiritual entity, which has only its outer expression in the outer fire. Behind what we inhale as air, behind what enters our eyes as light, and behind what our ears perceive as sound, are active beings spiritual and divine, whose outer garments only we behold in fire, in water and in what surrounds us in the different realms of nature.

In the so-called secret teaching, in the teaching of the mysteries, the experience which is then gone through, is called the passage through the elementary worlds. Whereas previously one had lived in the belief that what we know as fire is a reality, one then becomes aware that living beings are hidden behind the fire. We become, so to say, acquainted with fire, more or less intimately as something quite different from what it appears to be in the world of the senses. We become acquainted with the fire-beings, with what is the soul of the fire. Just as our souls are hidden behind our bodies, so the soul and spirit of the fire are hidden by the fire which we perceive with our outer senses. We penetrate into a spiritual domain when we experience the soul and spirit of fire in this way, and the experience by which we realise that the outer fire is no reality, that it is a mere illusion, a mere garment, and that we now move among the fire-gods just as we did formerly among people of the physical world, is called ‘living in the element of fire,’ to use the terms of occult science. It is the same with that which we breathe. The moment that what we breathe as outer air becomes to us only the garment of the living beings within it, we live in the element of air. And so when one has passed through the meeting with the Guardian of the Threshold, that is to say, when one has acquired true self-knowledge, one can ascend to experiencing the beings in the so-called elements, in the elements of fire, of water, of air and of earth. These four classes of gods, or spirits live a real existence in the elements, and a person who has reached the stage which has just been described, is in touch with the divine spiritual beings of the elements. He lives in the elements; he experiences earth, water, air and fire. That which in ordinary life is designated by these words, is only the outer garment, the outer expression of divine spiritual beings behind it. It becomes plain, therefore, that certain spiritual divine beings live in that which meets us (speaking according to spiritual science) as solid matter or earth, as fluid matter or water, as volatile matter or air, and as warm fiery matter or fire.

These, however, are not the highest spiritual beings. When we have struggled on through the experiences of the elementary world, we ascend to the entities which stand in the relation of creators towards the spirits who live in the elements. For let us consider our physical surroundings. We find that they consist of the four outer principles of the elementary world. Whether we take plants, or animals or stones or anything else on the physical plane, they consist according to spiritual science either of the solid element, that is earth, or the fluid element, water, or the gaseous element, air, or the fiery element, fire. Of these elements the things which physically surround us in the world of stones, of plants, of animals and of men are composed. And we know that behind what physically surrounds us there are, as creative and fructifying forces, those forces which for the most part come to us from the sun. We know that the sun calls forth budding and germinating life out of the earth. Thus the sun sends to the earth forces which—considered physically for the moment—make it possible for us to perceive on earth with our physical senses that which lives in fire, in air, in water and in earth. We see the sun physically because it radiates physical light. This physical light is sustained by physical matter. Man sees the sun from sunrise to sunset, and he does not see it when the physical earth substance hides it; he does not see it from sunset to sunrise. In the spiritual world there is no such darkness as reigns in physical life from sunset to sunrise. When the clairvoyant has gained what has been described, when he perceives behind fire the spirits of fire, behind air the spirits of air, behind water the spirits of water, and behind earth the spirits of earth, in that moment he sees behind these divine spiritual beings their higher ruler, their higher Lord, the entity which in comparison to these beings of the element is like the warming, illuminating beneficent sun as compared to the budding and germinating life on our earth. That is to say, the clairvoyant ascends from a contemplation of the elementary gods to the contemplation of those higher divine beings which in the spiritual world may be symbolically compared with the sun in its physical relation to the earth. Behind the beings of the elements a high spiritual world is seen, the spiritual sun. When for the clairvoyant that which otherwise is darkness becomes light, when he attains to clairvoyance, to ‘illumination,’ he realises the spiritual sun, that is to say the higher divine spiritual beings in the same way as the physical eye realises the physical sun. And when does he penetrate to these higher divine spiritual beings? At the moment when, as it were, for other people the spiritual darkness is at its densest. When man's astral body and Ego are free, that is to say, from the moment of falling asleep to that of waking, man lives surrounded by darkness because he does not see the spiritual world which then surrounds him. This darkness increases gradually, reaches its densest point and decreases again until the morning when he awakes. It comes, as it were, to a point in which it reaches its densest degree. This densest degree of spiritual darkness may be compared with what in outer life is called the hour of midnight. Just as normally the outer physical darkness is then at its densest, since it increases towards this moment and then decreases, so there is a densest degree of spiritual darkness, a midnight. At a certain stage of clairvoyance it happens that the spirits of the elements are seen during the time when for other people the spiritual darkness begins to increase, and similarly during the time in which darkness decreases again. In other words if only a lower stage of clairvoyance has been reached, one experiences, so to say, certain gods of the elements, but just at the time of the highest spiritual moment, the midnight hour, darkness may still set in and ‘illumination’ only begins again after this moment has been passed. When, however, a definite stage of clairvoyance is reached, the midnight hour becomes so much the more ‘illuminated’; and just at this midnight-hour, at the time when the normal person is, so to say, most shut off from the divine spiritual world, most entangled in maya, or illusion, one ascends into the light. At this time one beholds those spiritual beings which, compared to the gods of the elements, are like the sun compared to the physical earth. One beholds the higher creative gods, the sun gods, in the moment which is technically called: ‘Beholding the sun at midnight.’

These are the stages which today, as at all times, have to be lived through by those who wish to work themselves up to clairvoyant investigation, who wish to look through the veil which in the shape of the earthly elements is drawn over the real world. They are: the feeling of freedom inside one's ordinary personality, like that of a sword in its sheath; the feeling of being outside the physical body, as if the sword were drawn out of its sheath; the meeting with the Guardian of the Threshold; the experiencing the gods of the elements, that is, experiencing the great moment when the beings of fire, air, water and earth become beings among whom we walk and with whom we associate as in ordinary life we associate with human beings, and lastly, experiencing the moment when we behold the king, the commander, the leader of these beings of the elements. These are the stages which could be experienced at all past times and which can still be experienced today. These are the stages (already often described, for they can be described in many ways, and still the description always remains imperfect) leading upwards into the spiritual worlds. We were obliged to present them to our souls so as to see what man at all times has had to do himself, in order to learn to know the divine spiritual beings. And we shall further have to place before our souls what it is which man experiences in these divine spiritual worlds we shall have to realise some of the more concrete preparations to be gone through in order to meet the gods. And when we have presented this to our souls and the way in which it can be attained by western initiation, we shall compare what we have thus gained with what has been given to humanity in the way of oriental tradition and ancient wisdom. And in making this comparison, we shall be shedding the light of the Christ upon the wisdom of pre-Christian times.

Today we intend adding something to round off the many facts and views we have been studying here this winter. We have often emphasised the way in which spiritual science should take hold of human life, and how it can become life, action and deed. Today, however, we want to give a few concluding aspects on the subject of the great evolutionary processes of the cosmos, as these are expressed in man. And to start with I should like to draw your attention to a fact that can tell you a great deal about the nature of cosmic evolution, if only you are prepared to look at it in the right way.

Consider, in a purely external way to begin with, the difference between the evolution of the animal and that of man. You need only say one word and hold one idea before you, and you will soon notice the difference between the concept of animal and human evolution. Think of the word ‘education’. Actual education is impossible in the animal world. To a certain extent you can train the animal to do things that are foreign to its natural instincts and inborn way of life. But only an extremely enthusiastic dog-lover would want to deny that there is a radical difference between the education of a human being and what can be undertaken with animals. We need merely bear one particular anthroposophical insight in mind, and we shall understand the basis for this apparently superficial fact.

We know that man's development is a gradual and very complicated process. We have repeatedly emphasised that in the first seven years of his life, up to the change of teeth, man develops in quite a different way from the later period up to fourteen, and again from the fourteenth to the twenty-first year. We will only touch on this today, for you already know it. According to spiritual science man passes through several births. The human being is born into the physical world when he leaves his mother's body and frees himself of the physical maternal sheath. But we know that when this has happened he is still enclosed in a second maternal sheath, an etheric one. During the first seven years of his life the child's etheric body is completely enveloped in external etheric currents that come from the outer world, just as the physical body is enveloped until birth in a physical maternal sheath. At the change of teeth this etheric sheath is stripped off, and not until now, at the age of seven, is the etheric body born. Then the astral body is still enclosed in the astral maternal sheath that is stripped off at puberty. After this the astral body develops freely until the twenty-first or twenty-second year, which is the time when strictly speaking the actual ego of man is born. Not until then does the human being awaken to his full inner intensity and the ego that has evolved through the course of his earlier incarnations work its way free.

To clairvoyant consciousness a very special fact becomes apparent here. If you watch a very young child for several weeks or months, you will see the child's head surrounded by etheric and astral currents and forces. However, these currents and forces gradually become less distinct and vanish after a while. What is really taking place there? You can actually discover what is happening, even without clairvoyant vision, although clairvoyant vision confirms what we are about to say. Immediately after the birth of a human being his brain is not the same as it will be a few weeks or months later. The child already perceives the outer world, of course, but its brain is not yet an instrument capable of connecting external impressions in a definite way. By means of connecting-nerves running from one part of the brain to another, the human being learns by degrees to link together in thought what he perceives in the external world, but these connecting nerve-strands develop only after birth. A child will hear and see a bell, for instance, but the impression of the sound and the sight of the bell do not immediately combine to form the thought that the bell is ringing. The child learns this only gradually, because the part of the brain that is the instrument for the perception of sound and the part that is the instrument for visual perception become connected only in the course of life. And not until this has happened is it possible for the child to reach the conclusion: ‘What I see is the same thing that is making the sound’. Connecting-cords like this are developed in the brain, and the forces that develop these connecting-cords can be seen by the clairvoyant in the first weeks of the child's development as an extra covering round the brain. But this covering passes into the brain and subsequently lives within it, no longer working from outside but from within. What works from outside during the first weeks of the child's development could not go on working at the whole development of the growing human being were it not protected by the various sheaths. For when that which has been working from outside passes into the brain, it develops under the protecting sheath first of the etheric body then of the astral body and only when the twenty-second year has been reached does that which first worked from outside become active from within. What was outside the human being during the first months of his existence and then slipped inside, is active for the first time independently of sheaths in the twentieth to the twenty-second year; then it becomes free and awakens into intense activity.

Now let us consider the gradual development of the human being and compare it with that of the plant. We know that the plant only has its physical and etheric body here in the physical world, whereas its astral body is outside it; but only the physical and etheric body within it. The plant emerges from the seed, forms its physical body, and then the etheric body gradually develops. And this etheric body is all that the plant has in addition. Now we have seen that man's etheric body is still enveloped in the astral body until puberty, and that man's astral body is not actually born until then. But the plant, after reaching its puberty, cannot give birth to an astral body, for it has none. Therefore the plant has nothing further to develop after puberty. It has accomplished its task in the physical world when puberty occurs, and after it has been fertilised, it withers. You can even observe something similar in certain lower animals. In these lower animals the astral body has quite evidently not penetrated into the physical body to the same extent as in the higher animals. Lower animals are characterised by the very fact that their astral body is not yet entirely within their physical body. Take the may-fly; it comes into being, lives until it is fertilised, and then dies. Why? Because it is a creature which, like a plant, has its astral body for the most part outside it, and therefore it has nothing further to develop when puberty has occurred. In a certain respect man, animal and plant develop in a similar way until puberty. Then the plant has nothing else to develop in the physical world, and so it dies. The animal still has an astral body, but no ego. Therefore after puberty certain possibilities of development remain in the animal. The astral body becomes free, and as long as it develops freely and possibilities of development remain, further development continues in the higher animal after puberty. But the astral body of the animal has no ego within it in the physical world. The animal's ego is a group ego; it embraces a whole group and exists as group ego in the astral world, where its possibilities of development are quite different from those of the single animal here in the physical world. What the animal possesses as astral body has a limited possibility of development, and the animal already has this possibility within it as a natural tendency when it comes into the world. The lion has something in his astral body that expresses itself as a sum of impulses, instincts and passions. And this tendency continues to live itself out to the full until an ego might be born; but the ego is not there, it is on the astral plane. Therefore when the animal has just reached the stage when man attains his twenty-first year, its possibilities of development are all used up. The length of life varies according to circumstances, of course, for animals do not all live to be twenty-one. But up to the age of twenty-one, when the ego is born in man, his development is comparable to that of the animal. This must not lead to the conclusion that human development up to the age of twenty-one is identical to that of an animal, for that is not the case. The ego is already within the human being from the beginning, right from conception, and it now becomes free. Hence, because there is something within man from the beginning that becomes free at the age of twenty-one, he is from the outset no animal being, for the ego, although not free, is nevertheless working in him from the start. And it is essentially this ego that can be educated. For it is this ego, together with what it has accomplished in the astral, etheric and physical bodies, that passes from one incarnation to another. If this ego received nothing new in a further incarnation, man would not be able to take anything with him at his physical death, from his last life between birth and death. And if he were not able to take anything with him, he would be at exactly the same stage in the following life as he was in the previous one. Through the fact that you see man going through a development in life, and acquiring what the animal cannot acquire, because the animal's possibilities of development do not go beyond its inborn capacities, man is constantly enriching his ego, and reaches higher levels from one incarnation to another. It is because man bears within him an ego that has already been at work, although it only becomes free at his twenty-first year, that education is practicable, and something further can be done with him beyond his original possibilities. The lion brings its lion nature with it and lives it out. Man not only brings with him his nature as a member of the general human species, but also what he has attained as an ego in his Previous incarnation. This can be transformed more and more by education and life, and it will have acquired new impetus by the time man passes through the portal of death and has to prepare for a new incarnation. The point is that man acquires new factors of development and is constantly adding to his store.

Now let us ask what actually happens when man adds to his store from outside? To answer this we must reach three very important, rather difficult concepts. But as we have been working for some years in this group, we ought to be able to understand them. Let us start by taking a fully developed plant, for instance a lily of the valley. Here you have the plant before you in another form, as a small seed. Imagine holding the seed; there you have a minute structure. When you lay it in front of you, you can say: Everything that I shall see later on as root, stalk, leaves and blossom is in this seed. So here I have the plant in front of me as a seed and there as a fully grown plant. But I could not have the seed in front of me if it had not been produced by a previous lily of the valley. The case is different for clairvoyant consciousness. When clairvoyant consciousness observes the fully grown lily of the valley, it sees the physical plant filled with an etheric body, a body consisting of streams of light permeating it from top to bottom. In the lily of the valley, however, the etheric body does not extend very far beyond the physical body of the plant and does not differ from it very much. But if you take the small seed of the lily of the valley you will find that although the physical seed is small it is permeated by a wonderfully beautiful etheric body raying out all round in such a way that the seed is situated at one end of the etheric body like a comet with a tail. The physical seed is really only a denser point in the light or etheric body of the lily of the valley. When a spiritual scientist has the fully grown lily of the valley in front of him then, for him, the being that was hidden to begin with is developed. When he has the seed in front of him where the physical part is very small and only the spiritual part is large, he says: the actual being of the lily of the valley is rolled up in the physical seed. So when we look at the lily of the valley we have to distinguish two different states. One state is where the whole being of the lily of the valley is in involution: the seed contains the being rolled up, involved. When it comes forth it passes over to evolution, and then the whole being of the lily of the valley slips more into the newly developing seed. Thus evolution and involution alternate in the successive states of a plant. During evolution the spiritual disappears further and further and the physical grows great, whilst in involution the physical will disappear further and further and the spiritual become greater and greater.

In a certain respect we can speak of evolution and involution alternating in man to an even greater extent. In the human being between birth and death a physical body and an etheric body interpenetrate to form the physical, and the spiritual interpenetrates them too in a certain way, as an earthly being man is in evolution. But when man is seen clairvoyantly passing through the portal of death, he does not leave behind in physical life as much as the lily of the valley leaves in the seed; the physical disappears so completely that you no longer see it, it is all rolled up in the spiritual. Then man passes through Devachan, where he is in involution as regards his earthly being. For this earthly being of man, evolution is between birth and death, involution between death and a new birth. Yet there is a tremendous difference between man and the plant. In the plant we can speak of involution and evolution, but in the case of man we have to speak of yet a third factor. If we were not to speak of a third factor, we should not comprise the whole of human development. Because the plant always passes through involution and evolution, every new plant is an exact repetition of the last one. The being of the lily of the valley is perpetually going into the seed and out again. But what is happening in the case of man?

We have just realised that man receives new possibilities of development during his life between birth and death. He adds to his store. Hence it is not the same with man as it is with the plant. Each evolution of man on the earth is not a mere repetition of the previous one, but a raising of his existence on to a higher level. What he takes into himself between birth and death is added to what was there previously. That is why no mere repetition occurs, for what is evolving appears at a higher stage. Where does this new element actually come from? In what way are we to understand the fact that man receives and takes in something new? I beg you to follow very closely now, for we are coming to a most important and most difficult concept. And not without reason do I say this in one of the last sessions, for you will have the whole summer to ponder over it. We should ponder over such concepts for months if not years, then we gradually begin to realise their depth. Where does all that is constantly being added to man come from? We will make this comprehensible by taking a simple example.

Suppose you see a man standing opposite two other people. Let us take into consideration everything that belongs to evolution. Let us take the one who is observing the other two, and say to ourselves that he has passed through earlier incarnations and has developed what has been planted in him in these previous incarnations. The same applies to the other two people. Then let us suppose that the first man thinks to himself: The one person looks splendid beside the other. He is pleased to see just these two particular people standing together. Another person might not feel this satisfaction. The satisfaction the man feels in seeing the two standing side by side has nothing whatever to do with the possibilities of development in the other two, for they have done nothing that deserves the pleasure their standing together gives him. It is something quite different, and it depends entirely on the fact that it is he in particular that is standing opposite the two people. The point is that the man develops a feeling of joy over the two men in front of him standing together. This feeling is not caused by anything to do with development. There are things like this in the world that arise simply through coincidence. It is not a question of the two men being karmically connected. Our concern is the joy the man feels because he likes seeing the two people standing together.

Let us take a further example. Imagine a man standing here at a certain spot on the earth and looking up at the sky. He sees a particular constellation of stars. If he were to stand five paces away he would see something else. This looking at the sky creates in him a feeling of joy that is something quite new. Man experiences a number of totally new things that have nothing to do with his previous development. Everything that comes forth in the lily of the valley is determined by its previous development; but this is not the case with what works on the human soul from the environment. Man is concerned with a lot of affairs that have nothing to do with any previous development, but which are there because various circumstances bring him into contact with the outer world. Because he feels this joy, however, it has become for him an experience. Something has arisen in the human soul that is not determined by anything preceding it but which has arisen out of nothingness. Such creations out of nothingness are constantly arising in the human soul. These are experiences of the soul not experienced through given circumstances but through the relationships we ourselves create connecting the circumstances one with another. I want you to distinguish between the experiences produced by given circumstances and those produced by the relationships between the various circumstances.

Life really falls into two parts, with no distinguishing line between them: those experiences strictly determined by previous causes, by karma, and those not determined by karma but appearing on our horizon for the first time. There are whole areas in human life that come under these headings. Suppose you hear that somewhere someone has stolen something. What has happened is, of course determined by something karmic. But suppose you only know something about the theft and not the thief—therefore there is a particular person in the objective world who has done the stealing, but you know nothing about him. The thief is not going to come to you, though, and say: ‘Lock me up, I have committed a theft’, on the contrary, it is up to you to line up the facts so as to produce the evidence as to who is the thief. The ideas you put together have nothing to do with the objective facts. They depend on quite different things, even on whether you are clever or not. Your train of argument does not make the person a thief, it is a process taking place entirely within you that gets associated with what is there outside. Strictly speaking, any kind of logic is something added to things from outside. And all opinions of taste, as well as judgments we make about beauty, are additions. Thus man is constantly enriching his life with things that are not determined by previous causes, but which he experiences by bringing himself into a relationship with things.

If we make a rapid survey of human life and visualise man's development through ancient Saturn, Sun and Moon as far as our Earth evolution, we find that on Saturn there could be no question of man being able to relate to things in this way. Everything was pure necessity then. It was the same on old Sun and also on old Moon, and the animals are still in the situation today that man was in on the Moon. The animal experiences only what is determined by preceding causes. Man alone has entirely new experiences, independent of previous causes. Therefore in the truest sense of the word man alone is capable of education; man alone can continually add something new to what is determined by karma. Only on Earth did man attain the possibility of adding something new. On the Moon his development had not reached the point where he would have been capable of adding anything new to his innate capacities. Although not an animal, he was then at the stage of animal development. His actions were determined by external causes. To a certain extent this is still so today, for those experiences that are free experiences are only slowly making their way into man. And they appear to a greater and greater extent the higher the level at which man is. Imagine a dog standing in front of a Raphael painting. It would see what is there in the picture itself, in so far as it is a sense object. But if a man were to stand in front of the picture, he would see something quite different in it; he would see what he is capable of creating through the fact that he has already developed further in previous incarnations. And now imagine a genius like Goethe; he would see even more, and he would know the significance of why one thing is painted like this and the other like that. The more highly developed a man is the more he sees. And the more he has enriched his soul the greater his capacity to add to it the soul experiences from soul relationships. These become the property of his soul and are stored up within it. All this, however, has only been possible for humanity since Earth evolution began. But now the following will take place.

Man will develop in his own way through the subsequent ages. We know that the Earth will be succeeded by Jupiter, Venus and Vulcan. During this evolution the sum of man's experiences over and above those resulting from previous causes will become greater and greater, and his inner being become richer and richer. What he has brought with him from ancient causes, from the Saturn, Sun and Moon stages, will have less and less significance. He is developing his way out of previous causes and casting them off. And when, together with the Earth, man will have reached Vulcan, he will have stripped off all he received during the Saturn, Sun and Moon evolution. He will have cast it all off

Now we come to a difficult concept which shall be made clear by an analogy. Imagine you are sitting in a carriage that has been given or bequeathed to you. You are taking a ride in this carriage when a wheel becomes faulty, so you replace it with a new one. Now you have the old carriage but a new wheel. Suppose that after a while a second wheel becomes faulty. You replace that, and you now have the old carriage and two new wheels. Similarly you replace the third and fourth wheels, and so on, until you can easily imagine that one day you will actually have nothing left of the old carriage, but will have replaced it all with new parts. You will have nothing left of what you received as a gift or inheritance; you will still drive about in it, but strictly speaking it will be an entirely new vehicle. And now transfer this idea to human evolution. During the Saturn period man received the rudiments of his physical body, on the Sun his etheric body, on the Moon his astral body and on the Earth his ego, and he has been gradually developing these principles. But within the ego he is increasingly bringing experiences of a new kind into being and stripping off what he inherited, what he was given on Saturn, Sun and Moon. And a time will come—the Venus evolution—when man will have cast off all that the gods gave him during the Moon, Sun and Saturn evolution and the first half of the Earth evolution. He will have discarded all this, Just as in our analogy the single parts of the carriage were discarded. And he will have gradually replaced all this by something he has taken into himself from relationships, something previously nonexistent. Thus on reaching Venus, man will not be able to say: Everything from Saturn, Sun and Moon evolution is still in me—for by then he will have cast it all off. And at the end of his evolution he will bear within him only what he has gained through his own efforts, not what he was given, but what he has created out of nothingness. Here you have the third thing in addition to evolution and involution: creation out of nothingness. Evolution, Involution and creation out of nothingness are what we must have in mind if we are to picture the whole magnitude and majesty of human evolution. Thus we can understand how the gods have first of all given us our three bodies as vehicles, and how they built up these vehicles stage by stage, and then endowed us with the capacity to surmount them again stage by stage. We can understand how we may throw away the parts, piece by piece, because the gods wish to make us member by member into their image, so that we may say: The rudiments of what I am to become were given me, and out of them I have created for myself a new being.

Thus what man sees before him as a great and wonderful ideal in the far distant future, of having not only a consciousness of himself but a consciousness of having created himself, was already developed in earlier times by mighty spirits on a higher level than man. And certain spirits already engaged in the past in our evolution are developing at the present time what man will experience only in a distant future. We have said that during the Saturn evolution the thrones poured forth what we call the substance of mankind, and that into this human substance the spirits of personality poured what we call the forces of personality. But the spirits of personality, who at that time were sufficiently powerful to let the character of their personality flow into this substance poured out by the thrones, have since then ascended higher and higher. Today they have reached the point where they no longer need any physical substance for their further development. On Saturn, in order to be able to live at all, they needed the physical substance of Saturn which was at the same time the rudiment of human substance; on the Sun they needed the etheric substance that poured forth for man's etheric body; on the Moon they needed the astral substance, and here on Earth they need our ego. Henceforth, however, they will need what is formed by the ego itself, man s new creation out of pure relations, which is no longer physical, etheric or astral body or even ego as such, but that which the ego produces out of itself. This the spirits of personality will use, and they are already using it to live in today. On Saturn they lived in what is now our physical body, on the Sun in what is now our etheric body, on the Moon in what is now our astral body. Since the middle of Atlantean times they have begun living in the higher elements that man can bring forth out of his ego.

What are these higher elements man produces from out of his ego? They are of three kinds. First, what we call thinking in accordance with law, our logical thinking. This is something that man adds to things. If man does not merely look at the external world or merely observe it, or merely chase after the thief to find him, but observes in such a way that he sees the law inherent in the observation, availing himself of thoughts that have nothing to do with the thief and yet they catch him, then man is living in logic, pure logic. This logic is something that is added to things by man. When man devotes himself to this pure logic, the ego creates something beyond itself.

Secondly, the ego creates beyond itself when it develops pleasure or displeasure in the beautiful, the exalted, the humorous, the comic; in short, in everything that man himself produces. Let us say you see something in the world that strikes you as silly, and you laugh at it. This laughter has nothing whatever to do with your karma. A stupid person might come along, and the very thing you are laughing at could strike him as clever. That is something that arises out of yourself in that particular situation. Or, let us say, you see people attacking a brave man who for a time holds his own but eventually comes to a tragic end. What you witness was determined by karma, but the feeling of tragedy you have about it is something new.

Though necessity is the first thing, pleasure and displeasure are the second, and the third is the way you feel the urge to act under the influences of relationships. Even the way you feel compelled to act is not determined solely by karma, but by your relationship to the matter. Supposing two people are on the one hand so situated with regard to their relationship with one another that they are karmically destined to pay off something together, but at the same time one is further advanced in his development than the other. The more advanced one will pay up, the other will hold it back for later payment. The one will develop kindness of heart, the other's feelings will not be touched. That is something new coming into evolution. You must not look on everything as determined, rather it depends on whether or not we allow our actions to be guided by the laws of justice and fairness. New things are constantly being added to our morality, to the way we do our duty and to our moral judgment. Particularly in our moral judgment there lies the third element by means of which man goes beyond himself and then advances further and further. The ego puts this into our world, and what is thus put into the world does not perish. What men have introduced into the world from epoch to epoch, from age to age, as the result of logical thought, aesthetic judgment or the fulfillment of duty, forms a continuous stream, and provides the substance in which, in their phase of evolution, the spirits of personality take up their abode.

That is the way you live and evolve. And whilst you are evolving, the spirits of personality look down upon you, asking continually: Will you give me something, too, that I can use for my development? And the more man develops his thought content, his treasures of thought, the more he tries to refine his aesthetic judgment, and carry out his duty beyond the requirements of karma, the more nourishment there is for the spirits of personality; the more we offer up to them, the more substantial these spirits of personality become. What do these spirits of personality represent? Something which from the point of view of our human world conception we call an abstraction: the spirit of the age, the spirit of the various epochs. To anthroposophists this spirit of the age is a real being. The spirits of the age, who are actually the spirits of personality, move through the ages. When we look back into ancient times, the Indian, Persian, Chaldean-Babylonian, Greco-Latin times and right into our own time, we find that apart from the nations and apart from all the other differences among men, what we call the spirit of the age is always changing. People thought and felt quite differently five thousand years ago than they did three thousand years ago and from the way they do today. And it is the spirits of the age or, according to spiritual science, the spirits of personality who change. These spirits of personality are going through their evolution in the super-sensible world just as the human race is going through its evolution in the sense world. But all that the human race develops of a super-sensible nature is food and drink for these spirits of personality, and they benefit from it. If there were an age in which men were to spend their lives without developing any treasures of thought, without pleasure or displeasure, nor any feeling for duty beyond the limits of karma—in such an age the spirits of personality would have no nourishment and they would become emaciated. Such is our connection with the beings who are invisibly interwoven with our life.

As I told you, man adds something new to development, creates as it were something out of nothingness in addition to involution and evolution. He could not create anything out of nothingness, however, had he not previously received the causes into which he has placed himself as in a vehicle. This vehicle was given him during the Saturn evolution, and bit by bit he is discarding it and developing on into the future. He had to receive the foundation for this, however, and if the gods had not provided this foundation for him in the first place, he would not have been able to perform any action that can be created out of nothingness. That relationships in the surrounding world affect us in such a way that they really help our further development is due to this laying of a good foundation.

For what has become possible through the fact that man can create something new out of relationships, and that he can make use of the connections into which he is placed so as to form the foundation for something new that he himself creates? And what does it mean that man has become capable of extending his thoughts beyond the things he experiences in the surrounding world, and feeling more than what is objectively there in front of him? What has come about as a result of man being able to work beyond the dictates of karma, and live in duty towards truth, fairness and kindness of heart?

By becoming capable of logical thinking, of developing thought in accordance with its necessity, the possibility of error has been created. Because of the pleasure man can take in what is beautiful, the possibility has also been created for him to introduce the element of ugliness and impurity into world evolution. Because man is capable of both setting himself the concept of duty and of fulfilling it beyond the extent of karma, the possibility of evil and of resistance to duty has been created. So it is this very possibility of being able to create solely out of relationships that has placed man in a world in which he can also work on his own spiritual part, so that it becomes full of error, ugliness and evil. And not only had the possibility to be provided for man altogether to create out of these relationships, but the possibility had to be given for him by dint of struggle and striving gradually to create out of these relationships what is right, what is beautiful and those virtues that really further his evolution.

Creating out of relationships is called in Christian esotericism ‘creating out of the spirit’. And creating out of right, beautiful and virtuous relationships is called in Christian esotericism ‘The Holy Spirit’. When a man is able to create out of nothingness the right or true, the beautiful and the good, the Holy Spirit fills him with bliss. But for a man to be able to create in the sense of the Holy Spirit, he had first to be given the foundation, as is the case for all creation out of nothingness. This foundation was given him through the coming of Christ into our evolution. Through experiencing the Christ Event on earth, man was able to ascend to creating in the Holy Spirit. Thus it is Christ Himself Who creates the greatest, most profound foundation. If man becomes such that he stands firmly on the basis of the Christ experience, and the Christ experience is the carriage he joins for his evolutionary progress, then the Christ sends him the Holy Spirit, and man becomes capable of creating the right, beautiful and good in the course of his further evolution.

So we see the coming of the Christ to the Earth as a fulfillment as it were of all that had been put into man through Saturn, Sun and Moon. And the Christ Event has given man the greatest thing possible, the power that makes him capable of living on into the perspectives of the future and of increasingly creating out of relationships, out of all that is not predetermined, but depends on how man relates to the facts of the world around him, which is in the widest sense the Holy Spirit. This again is an aspect of Christian esotericism. Christian esotericism is connected with the profoundest thought in the whole of our evolution, the thought of creation out of nothingness.

Therefore no true theory of evolution will ever be able to leave out the thought of creation out of nothingness. Supposing there were only evolution and involution, there would be eternal repetition like there is with the plant, and on Vulcan there would be only what originated on Saturn. But in the middle of our development creation out of nothingness was added to evolution and involution. After Saturn, Sun and Moon had passed away, Christ came to Earth as the enriching leaven which ensures that something quite new will be there on Vulcan, something not yet present on Saturn. Whoever speaks of evolution and involution only, will speak of development as though everything were merely to repeat itself in circles. But such circles can never really explain world evolution. Only when we add to evolution and involution this creation out of nothingness, that adds something new to existing relationships, do we arrive at a real understanding of the world.

Beings of a lower order show no more than a trace of what we called creation out of nothingness. A lily of the valley will always be a lily of the valley; at most the gardener could add something to it from outside to which the lily of the valley would never have attained of itself. Then there would be something which with regard to the nature of the lily of the valley would be a creation out of nothingness. Man, however, is himself capable of including in his being this creation out of nothingness. Yet man only becomes capable of doing so, and advancing to the freedom of individual creativity through the greatest of all free deeds, and one which can serve him as an example. What is this greatest deed of freedom? It is that the creative and wise Word of our solar system Himself resolved to enter into a human body and to take part in Earth evolution through a deed unconnected with any previous karma. There was no preceding karma forcing the Christ to His resolution to enter a human body; He undertook to do it as a free deed entirely based upon foreseeing mankind's future evolution. This deed had no precedent, having its origin in Him as a thought out of nothingness, out of His pre-vision. This is a difficult concept, but it will always be included in Christian esotericism, and everything depends on our being able to add the thought of creation out of nothingness to those of evolution and involution.

When we are able to do this we shall acquire great ideals which, although they may not extend to what may be called cosmic dimensions, are essentially connected with the question: Why, for instance, do we join an anthroposophical society? To understand the purpose of an anthroposophical society we must return to the thought that we are working for the spirits of personality, for the spirits of the age. When a human being comes into the world at birth, to start with he is educated by all manner of circumstances; these influence him and form the first step of his own creative activity. If only it could be clearly understood that the place where a man is born is only the first step, and that the prevailing circumstances work upon him with overwhelming suggestive power. Let us try to imagine how different a man's circumstances would be were he to be born in Rome or Frankfurt instead of in Constantinople. Through his birth he would be placed in different circumstances, into different religious affiliations. Under these influences a certain fanaticism could develop in him for Catholicism or Protestantism. If, through a slight turn of the wheel in karmic connections, he had been born in Constantinople, might he not also have turned out to be quite a good Turk? Here you have an illustration of the suggestive force with which environmental conditions affect man. But man is able to extricate himself from the purely suggestive nature of conditions and unite with other people in accordance with principles he himself chooses and acknowledges. Then he can say: “Now I know why I am working with other people”. In this way there arise out of human consciousness those social groups in which material is created for the spirits of the age, the spirits of personality. And the anthroposophical society is a group of this kind in which this connection is created on a basis of brotherhood. This means nothing else than that each individual is active in the group in such a way that he acquires in himself all the good qualities that make him an image of the whole society. Thus all the thoughts, wealth of feeling and virtues he develops through the society he bestows as nourishment upon the spirits of personality. Hence in a society like this all that creates communal life is inseparable from the principle of individuality. Each single member becomes capable through such a society of offering what he himself produces as a sacrifice to the spirits of personality. And each individual prepares himself to reach the level of those who are the most advanced, and who, as the result of spiritual training have progressed to the point where they have the following ideal: “When I think, I do not do so for my own satisfaction, but in order to create nourishment for the spirits of personality. I lay upon the altar of the spirits of personality my highest and most beautiful thoughts; and what I feel is not prompted by egoism, I feel it because it is to be nourishment for the spirits of personality. And what I can practise in the way of virtue, I do not practise for the sake of gaining influence for myself, but in order to bring it as a sacrifice to provide food for the spirits of personality.” Here we have placed before us as our ideal those whom we call the masters of wisdom and the masters of harmony and feeling. For thus do they think and prepare for the development which will bring man nearer and nearer to the point where he will always be creating what is new until he will finally develop a world from which the workings of the old causes will have disappeared, and out of which new light will stream forth into the future. The world is not subject to perpetual metamorphosis into different forms, but the old is perfected and becomes the vehicle of the new. Then even this will be thrown off and will disappear into nothingness, so that out of this nothingness something new may arise. This is the tremendous idea of progress, that new things can perpetually arise.

But the worlds are complete in themselves, and you will have seen in the example given that we cannot speak of anything actually coming to an end. It has been shown how on the one hand the spirits of personality lose their influence over man, but on the other hand how they again pursue their own evolution. Thus ours is a world that is constantly being rejuvenated by new creations, yet it is also true that what is stripped off would hinder progress, and it is passed on so that others for their part can progress. Nobody should believe that he must allow something to sink into nothingness, for we have been given the possibility of creating out of nothingness. What on Vulcan will prove itself to be something new, will continually build new forms and discard the old, and what is thrown off will seek its own path.

Evolution, involution and creation out of nothingness are the three concepts we have to apply in order to understand the evolution of world phenomena as it really is. Only by this means shall we arrive at accurate concepts that both enlighten man about the world and engender in him inner warmth of feeling. If man had to admit his incapacity to do anything except create in accordance with impulses implanted into him, this would not steel his will nor kindle his hopes to the same extent as being able to say: “I can create my own life values and constantly add something new to what has been given me as a foundation. My ancient heritage will in no way hinder me from creating new blossoms and fruits which will live on into the future.” This, however, is part of what we can describe by saying that the anthroposophical conception of the world gives man strength, hope and confidence in life, for it shows him that he can, in the future, have a share in working at creations which, today, not only lie in the womb of causality but in nothingness. It shows him the prospect that, through his own efforts, he is working his way in the true sense of the word from being a ‘creature’ to being a ‘creator’.

[ 1 ] It is a great pleasure to me to be able to give this series of lectures in the Goetheanum, which was founded to promote Spiritual Science. What is here called ‘Spiritual Science’ must not be confused with those things which, more than ever at the moment, appear as Occultism, Mysticism, etc. These schools of thought either refer to ancient spiritual traditions which are no longer properly understood, and which give in a dilettante manner all kinds of imagined knowledge of supersensible worlds, or they ape outwardly the scientific methods which we have to-day without realizing that methods of research which are ideal for the study of the natural world can never lead to supernatural worlds. And what makes its appearance as Mysticism is also either mere renewal of ancient psychic experiences, or muddled, very often fantastic, and deceptive introspection.

[ 2 ] As opposed to this, the attitude of the Goetheanum is one which, in the fullest sense, falls in with the present-day view of natural scientific research, and recognizes what is justified in it. On the other hand, it seeks to gain objective and accurate results on the subject of the supersensible world by means of the strictly controlled training of pure psychic vision. It counts only such results as are obtained through this vision of the soul, by which the psychic-spiritual organization is just as accurately defined as a mathematical problem. The point is that at first this organization is presented in scientifically indisputable vision. If we call it ‘the spiritual eye’, we then say: as the mathematician has his problems before him, so has the researcher into the spirit his ‘spiritual eye’. The scientific method is employed for him on that preparation which is in his ‘spiritual organs’. If his ‘science’ has its being in these organs, he can make use of them, and the supersensible world lies before him. The student of the world of the senses directs his science to outward things, to results; but the student of the spirit pursues science as a preparation of vision. And when vision begins, science must already have fulfilled its mission. If you like to call your vision ‘clairvoyance’ it is at any rate, an ‘exact clairvoyance’. The science of the spirit begins where that? of the senses ends. Above all, the research student of the spirit must have based his whole method of thought for the newer Science on the one he applied to the world of the senses.

[ 3 ] Thus it comes about that the Sciences studied to-day merge into that realm which opens up Spiritual Science in the modern sense. It happens not only in the separate realms of Natural Science and History, but also e.g., in Medicine; and in all provinces of practical life, in Art, in Morals, and in Social life. It happens also in religious experiences.

[ 4 ] In these lectures three of these provinces are to be dealt with, and it is to be shown how they merge into the modern spiritual view. The three are Philosophy, Cosmology and Religion.

[ 5 ] At one time Philosophy was the intermediary for all human knowledge. In its logos man acquired knowledge of the distinct provinces of world-reality. The different Sciences are born of its substance. But what has remained of Philosophy itself? A number of more or less abstract ideas which have to justify their existence in face of the other sciences, whose justification is found in observation through the senses and in experiment. To what do the ideas of Philosophy refer? That has to-day become an important question. We find in these ideas no longer a direct reality, and so we try to find a theoretical basis for this reality.

[ 6 ] And more: Philosophy, and in its very name, love of wisdom shows that it is not merely an affair of the intellect, but of the entire human soul. What one can ‘love’ is such a thing, and there was a time when wisdom was considered something real, which is not the case with ‘ideas’ which engage only Reason and Intellect. Philosophy, from being a matter for all mankind which once was felt in the warmth of the soul, has become dry, cold knowledge: and we no longer feel ourselves in the midst of Reality when we occupy ourselves with philosophizing.

[ 7 ] In mankind itself that has been lost which once made Philosophy a real experience. Natural Science (of the outer world) is conducted by means of the senses, and what Reason thinks concerning the observations made by the senses is a putting-together of the content derived through the senses. This thought has no content of its own; and while man lives in such knowledge he knows himself only as a physical body. But Philosophy was originally a soul-content which was not experienced by the physical body, but by a human organism which cannot be appreciated by the senses. This is the etheric body, forming the basis of the physical body, and this contains the supersensible powers which give shape and life to the physical body. Man can use the organization of this etheric body just as he can that of the physical. This etheric body draws ideas from the supersensible world, just as the physical body does, through the senses, from the sense world. The ancient philosophers developed their ideas through this etheric body, and as the spiritual life of man has lost this etheric body and its knowledge, Philosophy has simultaneously lost its character of reality. We must first of all recover the knowledge of etheric man, and then Philosophy will be able to regain its character of reality. This must mark the first of the steps to be taken by Anthroposophy.

[ 8 ] Cosmology once upon a time showed man how he is a member of the universe. To this end it was necessary that not only his body but also his soul and spirit could be regarded as members of the Cosmos; and this was the case because in the Cosmos things of the soul and things of the spirit were visible. In later times, however, Cosmology has become only a superstructure of Natural Science gained by Mathematics, Observation and Experiment. The results of research in these lines are put together to make a picture of cosmic development, and from this picture one can no doubt understand the human physical body. But the etheric body remains unintelligible, and in a still higher sense that part of man which has to do with the Soul and the Spirit. The etheric body can only be recognized as a member of the Cosmos, if the etheric essence of the Cosmos is clearly perceived. But this etheric part of the Cosmos can, after all, give man no more than an etheric organization, whereas in the Soul is internal life; so we have to take into consideration also the internal life of the Cosmos. This is just what the old Cosmology did, and it was because of this view of it that the soul-essence of man which transcends the etheric was made a part of the Cosmos. Modern spiritual life fails, however, to see the reality of the inner life of the Soul. In modern experience, this contains no guarantee that it has an existence beyond birth and death. All one knows to-day of the soul-life can have its origin in and with the physical body through the life of the embryo and the subsequent unfolding in childhood and can end with death. There was something in the older human wisdom for the soul of man of which modern knowledge is only a reflection; and this was looked upon as the astral being in man. It was not what the soul experiences in its activities of thinking, feeling and volition, but rather something which is reflected in thinking, feeling and volition. One ‘cannot imagine thinking, feeling and volition as having a part in the Cosmos, for these live only in the physical nature of man. On the other hand the astral nature can be comprehended as a member of the Cosmos, for this enters the physical nature at birth and leaves it at death. That element which, during life between birth and death, is concealed behind thought, feeling and volition—namely the astral body—is the cosmic element of man.

[ 9 ] Because modern knowledge has lost this astral element of man, it has also lost a Cosmology which could comprise the whole of man. There remains only a physical Cosmology, and even this contains no more than the origins of physical man. It is necessary once more to found a knowledge of astral man, and then we shall also again have a Cosmology which includes the whole human being.

[ 10 ] So the second step of Anthroposophy is marked out.

[ 11 ] Religion in its original meaning is based on that experience whereby man feels himself independent not only of his physical and etheric nature, the cause of his existence between birth and death, but also of the Cosmos, in so far as this has an influence on such an existence. The content of this experience constitutes the real spirit-men, that being at which our word ‘Ego’ now only hints. This ‘Ego’ once connoted for man something which knew itself to be independent of all corporeality, and independent of the astral nature. Through such an experience man felt himself to be in a world of which the one which gives him body and soul is but an image; he felt a connection with a divine world. Now knowledge of this world remains hidden to observation according to the senses. Knowledge of etheric and astral man leads gradually to a vision of it. In the use of his senses man must feel himself separated from the divine world, to which belongs his inmost being: but through supersensible cognition he puts himself once more in touch with this world. So supersensible cognition merges into Religion.

[ 12 ] In order that this may be the case, we must be able to see the real nature of the ‘Ego’, and this power has been lost to modern knowledge. Even philosophers see in the ‘Ego’ only the synthesis of soul experiences. But the idea which they have thereby of the ‘Ego’, the spiritual man, is contradicted by every sleep; for in sleep the content of this ‘Ego’ is extinguished. A consciousness which knows only such an ‘Ego’ cannot merge into Religion on the strength of its knowledge, for it has nothing to resist the extinction of sleep. However, knowledge of the true ‘Ego’ has been lost to modern spiritual life, and with it the possibility to attain to Religion through knowledge.

[ 13 ] The religion that was once available is now something taken from tradition, to which human knowledge has no longer any approach. Religion in this way becomes the content of a Faith which is to be gained outside the sphere of scientific experience. Knowledge and Faith become two separate kinds of experience of something which once was a unity.

[ 14 ] We must first re-establish a clear cognition and knowledge of the true ‘Ego’, if Religion is to have its proper place in the life of mankind. In modern Science man is understood as a true reality only in respect of his physical nature. He must be recognized further as etheric, astral and spiritual or ‘Ego’ man and then Science will become the basis of religious life.

[ 15 ] So is the third step of Anthroposophy worked out.

[ 16 ] It will now be the task of the subsequent lectures to show the possibility of acquiring knowledge of the etheric part of man, that is to say, of clothing Philosophy with reality; it will be my further business to point out the way to the knowledge of the astral part of man, that is to say, to demonstrate that a Cosmology is possible which embraces humanity; and finally will come the task to lead you to the knowledge of the ‘true Ego’, in order to establish the possibility of a religious life, which rests on the basis of knowledge or cognition.

Spiritual Science especially must have something to say about the so-called spiritual illnesses (diseases of the mind), Firstly the name is not chosen correctly—one should not speak of spiritual diseases Further, the greatest errors have spread in the lay-world, especially in this sphere, both in learned and unlearned circles, and their literature. The phenomenal forms are regarded as the things themselves. One speaks of illusions of grandeur, persecution, religious mania, etc. These ideas all designate symptoms. No one can become demented through a religious idea. One can e.g. read the extraordinary sentence—Hölderlin was diseased through the discord between the modern and antique world-view. If Hölderlin had not been a poet, the same dementia would probably have come over him, only it would have expressed itself differently, in different ideas. If one lives in religious ideas, and then becomes ill, his religious ideas are distorted. If he lived in materialistic ideas, then these are confused. The bases for spiritual diseases lie deep in human nature. The medicines of to-day create nothing positive in this sphere. It has only hypotheses, doubts, surmises. Of course, it is difficult indeed impossible, for materialists to get clarity in those questions. Many things which the Doctor no longer regards as mental disease, yet belong to it, e.g. frantic complaining, also religious sectarianism, and fanaticism. The latter live under an idea, as if under a fixed idea (compelling idea), which exercises a great suggestive power on weak natures, so that fashionable (?) diseases and thought-epidemics arise.

How can such things as insanity root itself in the being of man? For this we must keep in mind the four lower members of man; physical body, life body, astral body, and ego. The ego works at the other three members of man's being. Above all it ennobles and purifies the astral body by compelling it to follow its own impulses no longer blindly. But the ego also works into the life body and especially through the great impulses of life, especially through ART. As in the astral body, through the work of the Ego: 2 parts arise, a purified and impurified, so the life body also now becomes two-fold. And gradually that part which has been worked over by the ego becomes ever greater and greater. The ego also works in the physical, but unconsciously. Only a higher pupil of the Initiates can do that consciously. In order to be able to answer our question now we must call to mind re-incarnation. On sleeping, something similar happens to us as is the case of death. The astral body and the ego separate from the physical body in sleep.

All impulses and feelings then sink into an unconscious dark. The physical and etheric bodies remain behind in the bed. The etheric or life body also separates from the physical body at death. In the next hours while man's being remains in the etheric body, the former life passes before the soul in great pictures for such a time, until the etheric body also is released from it and. passes over into the general world-ether. But only the substantial part of the etheric body dissolves. The memory picture remains as an essence for all following times united with the astral body and ego. At first it passes over into the Kamaloka condition with them. Kamaloka, the place of desire is the condition in which everything is stripped off the astral body which still clings to earthly life.

Everything which has not yet been ennobled, dissolves. The rest is taken up into all future time. Parts of the physical body also go thus in quite a small measure, but only with very noble human beings. On re-incarnating, man takes to himself again the unennobled parts, in order to work further at their purification. The more often man appears on earth, the firmer becomes his character; the more refined his conscience, his talents and powers all the greater and more numerous.

We need above all the Hermetic Basic Sentence for the explanation of mental diseases. Everything above is as below, and everything below as above. The cheerfulness of man expresses itself to us in the smiling countenance without anything further. Tears announce inner grief of soul. Cheerfulness and grief in this case we will call “the above.” laughter and tears, which represent the material image cheerfulness and grief, “the below.” A rightly educated man sees the whole world differently. A flower is for him the expression of the grief or joy of the Earth-Spirit. And that is just as little merely a poetical thought. The Earth-Spirit lies at the base of the earth as “the upper.” All material is condensed spirit, just as ice is merely condensed water. As one can melt ice and it becomes water, so one can also transform matter so that it becomes spirit. We distinguish the following physical parts in man, which correspond to his upper members:—

1. Purely physical, which is built according to purely physical laws, above all the sense-organs.
2. Everything connected with growth, digestion and procreation. That which builds crystals could also build the human body, but it would then be a dead organism. The etheric body is the architect, which builds organs of digestion, etc.
3. Nervous system (brain and spinal cord). The astral body is its architect.
4. The blood. The ego dwells in this and is at the same time the architect of the blood-system.

Blood circulation ------------------ Ego.
Nervous System ------------------- Astral Body.
Procreation ------------------------- Etheric Body.
Physical ---------------------------- Physical Body.

Everything physical is subject to the laws of physical heredity; but also, the procreative organs, nerve system and blood circulation. The individuality must unite itself with the physical body. The ego with its ennobled astral and etheric bodies, indeed even parts of the physical body, must harmonise with what is inherited; together they must form a harmony. Almost always a harmony also is really formed, for the physical adapts itself to the spiritual (transforms itself). How, if such an adaptation is not possible? How, if the astral body gets a nervous system which it cannot employ straightway?—as a rule, we do not reckon sense-illusions among mental illnesses. A book of the Vienna criminal anthropologist BENEDICT can here offer us many interesting things although it is not written in an Anthroposophical sense. Benedict there gives us his own experiences. He had a partial cataract in the left eye so that he saw with some irregularity. If he looked in the dark in a quite definite direction, he saw ghosts of a quite special kind. He was once so horrified that he took up arms. This is to be explained thus: a healthy man is not conscious of the inner constituents of his eye. Whoever has irregularities in the eye will become conscious of them in such a way that they appear to him externally in mirror-images. We will now extend that to the entire human being. We are not at all conscious of our own inner being, but only of what is transmitted to us from outside. If harmony prevails between the ABOVE and the BELOW, then man is not at all conscious of inner processes. If one has, e.g. an unwieldy head which the astral body cannot use, then this disturbance which the astral body suffers expresses itself outwards just as the disturbance in the eye does. Then the astral body will become conscious of itself because it is disturbed. It then sees itself projected outwardly, hopes, wishes, desires, meet it in forms from outside. Delusions, manias, hysteria, are connected with this everything where man cannot bring his FEELINGS into harmony with the outer world. But the etheric body too can suffer inner abnormalities. It is the bearer of image-like ideas. If the etheric body is unconscious of itself, then the images of the outer meet him truly. If the disturbances of the etheric body reflect. the images externally, then delusive ideas (paranoia) arise. If the physical body itself is diseased, (which should be in harmony with the physical environment,)—if the physical body becomes conscious of itself, then idiocy appears. If the physical body is too heavy so that the astral body cannot dominate it,—cannot leave it, then what one calls dementia appears. If the physical organs are too moveable so that they cannot clearly express the soul—activity, then paralysis arises. Yet there exists here a multiplicity of oases which can have quite different origins, especially Ideas of delusions:

1. Out of the projection of the astral body.
2. Out of disease of the same.

then the effects become so strong that frenzy, delirium arises. These imprint themselves in the etheric body, and hence arise delusions. These delusive ideas are like scars on the wound in the astral body. They are much more difficult to cure than delirium. Cataract of the pupil is a preparation for mania. Only the fewest doctors know all this.

We will now call to mind that man is born more than once. At first physically but then at the change of teeth, the etheric body is born, then at puberty the astral body. It can how happen that first with the birth of the astral body, the discord is noticeable between the ABOVE and the BELOW. Previously the surrounding astral veil-maintained HARMONY. After the astral birth, the astral body is left to itself and now appears the discord between it and the physical body. This kind of insanity expresses itself by the young person often giving the same answer to quite different questions. He can also suffer with fixed (compelling) ideas. One calls this disease “Youthful imbecility.” Yet this does not appear suddenly, but slowly prepares itself from the age of 11 to 12. Conditions of depression, liability to fatigue, not getting on with one's environment, headaches, disturbances in digestion and sleep are the forerunners. It is sad if one considers that most parents still punish their children for such ills, while they regard these conditions as “peculiarities.” It is just this youthful imbecility that is most difficult of all to cure. But the spirit, as such, cannot be ill; for it is always healthy.

It is only disturbed when the BELOW does not accord with it. If one looks at oneself in a distorting mirror, one sees a caricature of oneself. No one concludes however from the caricature that his true likeness is also distorted, thus it is also with spiritual diseases. The forms of mania are caricatures of the spirit in the physical. Hence a healing is never possible on the path of logic, of abstract thoughts. Such endeavours are utterly worthless. Even our bodily organs are condensed spirit, even if not our spirit. And empty logical forms stand furthest removed from the spirit, condensed to the physical; nearest of all, however, are the imagelike ideas of Imagination, saturated with Passion. These can drive from the field the disease-producing power of other images. One must give counter-ideas through the force and power of another personality. One cannot demonstrate the illogicality to the diseased through propositions, but one can work through living presentation. The power of the personality must prove to the diseased that, e.g. he yet CAN do what he believes he cannot.

In this sphere of the so-called mental diseases (spiritual illnesses) ordinary science will one day have to unite with Spiritual Science. An exhaustive study is necessary to have always ready the necessary counter-ideas. Spiritual Science is not devoid of deeds, it does not creep away to distant worlds. It will co-operate practically. Because spiritual forces lie at the basis of the world, we must learn to know them if we will work in the world. Our material world is a copy of the spiritual. We must get to know this, in order to understand the physical. Heldenbach indeed says: What does all this spirit-stuff concern us? We, however, will say: Yet this human stuff does concern us and since human beings are united with the SPIRITUAL WORLD, we will find the bridge between the two.

In the preceding talks I have tried to outline the basic thoughts of the present theory of knowledge, as it is done at our universities, and as it is also done by those philosophers and thinking researchers who lean upon Schopenhauer, Kant and similar great German thinkers. I tried to show at the same time how the whole scientific development of the 19th century, whether the physical one, the physiological one and also the psychological one, accepted Kant’s epistemology or those forms of it which Schopenhauer or Eduard von Hartmann created. I have shown with it that basically that kind of epistemology which we can call illusionism which turns us completely to our own consciousness and makes the whole world a world of ideas seems to be the only right one. This seems to be so natural that one is regarded as philosophically under-age today, if one doubts the sentence: the world is my idea.

You may allow me now to speak about the spiritual, because I have brought forward almost all reasons to you which led to this illusionistic epistemology. I have shown the reasons which lead to the conclusion: the world is our idea; I have shown how everything that surrounds us is destroyed by the sensory-physiological approach, whether the world of temperature sensations, the sensations of touch et cetera. This percepts, ideas and concepts appear finally as being born by the human soul, as a self-product of the human being. The knowledge which tries to give reasons for this in all directions corresponds to Schopenhauer’s doctrine: the world is our idea—according to which there is no sky, but only an eye which sees it, no tones, but only an ear which hears them. Perhaps, you could believe that I wanted to disprove these different epistemological points of view. I have shown what they lead to, but do not understand this as a disproof of the different points of view. The theosophist knows no disproof. He does not position himself only on one point of view in philosophy. Those who have dedicated themselves to a philosophical system believe that this is the absolutely right one. Thus we can see fighting Schopenhauer, Hartmann, the Hegelians and the Kantians from this point of view. However, this can never be the point of view of the theosophist. The theosophist sees it differently. On the whole, there is for him also no quarrel of the different religious systems, because he realises that a core of truth forms the basis of each of them and that the quarrel of the Buddhists, the Muslims and the Christians is not justified. The theosophist also knows that in every philosophical system a core of knowledge is that in every system, so to speak, a level of human knowledge is hidden.

It cannot be a matter of disproving Kant or Schopenhauer. Who strives fairly can be mistaken, but the next best cannot simply come to disprove them. It must be clear to us that all these spirits strove for truth from their point of view, and that we find just the core of truth in the different philosophical systems. That is why it cannot be a matter for us who is right or who is wrong. Who positions himself firmly on his own point of view and then compares the points of view with each other and says that he can accept only this or that, is in terms of philosophical knowledge on the same point of view as a stamp collector. The loftiest recogniser has not even ascended the highest summit of insight. Each of us is on the ladder of development. Even the loftiest human being cannot recognise anything absolute of truth, of the world spirit. If we have climbed up a higher level of knowledge, we also have a relative judgment only which always increases, if we have climbed up an even higher summit.

If we have understood the foundations of the theosophical system, it appears to us as arrogance to speak about a philosopher if we cannot position ourselves for a test on his point of view, so that we can also prove the truth of his thoughts like he may do this himself. One can always be mistaken, but one may not position himself sophistically on the point of view that it is impossible to have an overview of another standpoint. I want to deliver an argument to you from the German spiritual development that it is possible to have an overview in such a way as I have characterised it.

In the sixties, Darwinism dawned, and it was immediately interpreted materialistically. The materialistic interpretation is an one-sidedness. But those who interpreted in such a way regarded themselves as infallible; the materialists of the sixties regarded themselves as infallible in their conclusions. Then The Philosophy of the Unconscious by Eduard von Hartmann appeared; I do not want to defend it. May it have its one-sidedness; nevertheless, I acknowledge that this point of view is far higher than that of Vogt, Haeckel and Büchner. Hence, the materialists regarded it as warmed up Schopenhauerianism. Then a new book appeared that disproved the Philosophy of the Unconscious with striking reasons. One believed that it could only be a scientist. “He should unveil his name,” Haeckel wrote, “and we call him one of ours.” Then the second edition appeared, and the author was called: Eduard von Hartmann himself. He showed that he could completely position himself on the standpoint of the naturalists. If he had set his name on the first edition, the writing would have fallen short of its goal. You see that the advanced human being can also position himself on the subordinated point of view and can present everything that is to be presented against the higher point of view. Nobody is allowed to dare, especially not from the theosophical point of view, to speak about a philosophical system if he is not aware to have understood this philosophical system from within.

That is why it does not concern the disproof of Kantianism and Schopenhauerianism. We must overcome these childhood illnesses of disproving. We have to show how they themselves lead beyond themselves if we look for their true core.

That is why we position ourselves again for a test on the standpoint of the subjectivist epistemology which leads to the principle: the world is my idea.—It wants to overcome the naive realism according to which that which stands before me is the true, while the epistemologists have found that everything that surrounds me is nothing but my ideas.

If one had to stop at this standpoint of epistemology, any basis for a theosophical construction of a view of life would be in vain. We know that our knowledge of the world is not only our ideas. If they were only subjective creations of our egos, we could not come beyond them. We could not recognise the true value of anything. We would never be able to consider the things as essential in the theosophical world view, but only as subjective creations of our egos. Thereby we would always be rejected to our egos. We could say that tidings of any higher world came to us if we get that which we only have from the depth of our conceptual life for ourselves, however, only if we have the manifestations of a truthful and real world in our subjective world. On that is based what we have to imagine as theosophy. Hence, theosophy can never be content with the sentence: the world is my idea.

We can see that Schopenhauer goes beyond the sentence: the world is my idea. There is still the other sentence of Schopenhauer which should complete the first one: The world is will.—Schopenhauer gets to it in no other way as the theosophist. He says: everything that is in the starry heaven is only my idea, but I do not recognise my own existence as an idea. I act, I will; this is a strength in the world in which I am and in myself, so that I know from myself what forms the basis of my idea. May be everything else that surrounds me an idea, I myself is my will.—Schopenhauer tried that way to gain the firm point which he could reach never actually. For this sentence is a self-annihilating sentence which has only to be thought logically through to the end to find out that it is a reductio ad absurdum as the mathematician calls it.

No little stone can be taken out of the construction which Schopenhauer put up. If we have sensations of touch, of temperature, we know that we have only ideas of our ego. Let us be consistent. How do we recognise ourselves? We see no real colour, but we know only that an eye is there which sees colour. Why do we know, however, that an eye sees that a hand is there which feels? Only because we perceive them as we perceive any other thing, a sensory impression if we want to recognise the outside world. Our self-knowledge is also tied to the same laws and rules to which the law of the outside world is tied.

As true as my world is my idea, it must be true that I myself am my idea with everything that is in me. Thus we are able to consider the entire philosophy of Schopenhauer, everything that is thought about the whole subjective and objective world as nothing but ideas. Be clear to yourselves about the fact that this can only be the true and real consequence of Schopenhauer’s philosophy. Then, however, he has also to admit that everything that he has ascertained about himself is only his idea. So we have mattered what the mathematician calls a reductio ad absurdum, like Baron Münchhausen pulled himself out of the swamp by his own mop of hair. We completely float in the air. We do not have any firm point. We have destroyed the naive realism; however, have shown at the same time that this leads us to nihilism. One has to find another point if this conclusion leads ad absurdum.

Schopenhauer did this himself. He said: if I want to come to the real, I am not allowed to stop at the idea, but I must progress to the will. Schopenhauer became a realist that way, admittedly, unlike Herbart. Herbart says: we have to look for the real in the unopposed.—That is why he put up many realities. Schopenhauer also puts up such realities.

Now it is true, really true that the world which surrounds me is appearance. But like the smoke points to fire, the appearance points to its being. Herbart tries to solve the problem monadologically, as well as Leibniz did; however, with Herbart it is coloured by Kantianism. Leibniz lived before Kant; he was still free of Kantian influence. Schopenhauer positions himself on the standpoint: I myself know myself as a willing one. This will of existence guarantees my being to me. I am will, and I manifest myself in the world as an idea. As well as I am will and manifest myself, also the remaining things are of the same kind, and they manifest themselves in the outside. As the ego is in me, the will also is in me, and in the outer things is the will of these things.—Thus Schopenhauer showed the way to self-knowledge, and he admitted implicitly that one can only recognise the things really if one is in their inside.

Indeed, if the naive realism is right that the things are outside us, have nothing to do with our egos and we are informed only by our ideas about the things outside us, if their being is outside us, then one cannot escape Schopenhauerianism at all. Then least of all the second part can be justified: the world is my will.

You will immediately understand this. Forming an idea can be compared with a seal and its impression. The “thing-in-itself” is like the seal, the idea is like the impression of the seal. Everything of the seal remains outside the substance which takes up the seal impression. The impression, the idea is quite subjective. I have nothing of the “thing-in-itself” in myself, as well as the seal itself never becomes part of the substance of the seal impression. That is the basic concept of the subjectivist view. Schopenhauer, however, says: I can only recognise a thing while I am inside it.

Julius Baumann says this also who hints at the teaching of reincarnation even if he is not a theosophist. But his way of thinking has led Julius Baumann to apply to epistemology. Even if this form of thinking got stuck in the elementary, he is on the way.

There is no other possibility to recognise a thing than to creep into it. This is not possible as long as we say that the thing is outside us and we know of it; then nothing can come into us. If we were able to enter the thing itself, we could recognise the being of the thing. This appears to a modern epistemologist to be the most absurd thought. But it seems only in such a way. Indeed, under the preconditions of the western epistemology it appears in such a way. But it did not always appear in such a way, above all not to those whose mind was not clouded by the principles of this epistemology.

However, one thing could be possible: perhaps, we have never come out of the things actually. Perhaps, we have never built up that strict dividing wall; we have burst that chasm which should separate us strictly from the things, according to Kant. Then the thought gets closer to us that we can be in the things. And this is the basic idea of theosophy. It is in such a way that our ego does not belong to us, is not enclosed in the narrow building as our organisation appears to us, but the single human being is only an appearance of the divine being of the world. It is as it were only a reflection, an outflow, a spark of the all-embracing ego. This is a viewpoint which had the mastery over the minds for centuries, before there was Kant’s philosophy. As far as that is concerned, the greatest spirits have never thought differently.

Johannes Kepler disclosed the construction of the planetary system to us and formed the idea that the planets circle in elliptical orbits round the sun. This is a thought which gives us insight in the being of the universe. Now I would like to read up his words to you, so that you see how he felt: “Several years ago the first aurora appeared to me, several weeks ago it became light to me and since some hours the sun shines. I wrote a book. Those who read the book and understand it are welcome to me, the others—I am not interested in them ...” A thought which waited for a long time, until it could light up in the head of a human being again. This is spoken out of the knowledge that that which is in our mind and which we recognise of the world is the same that produced the world; that the planets describe elliptical orbits not by chance but that they must be brought in by the creative spirit; that we are not loafers who only think about the universe, but that the contents of our mind is creative outdoors. That is why Kepler was convinced that he was only the human scene for that basic idea of the cosmic universe on which this thought, living in the cosmos and flowing through it, came to the fore to be recognised again.

Kepler would never have thought to say that that his knowledge of the universe was only his idea, but he would say: what I had recognised gives me information about that which is real outdoors in space.—If one had said to Kepler that this was only an idea but not objective outside, he would have said: do you think really that that which gives me information about other things exists only if I accept the information?—Then somebody who stands on the ground of subjectivist epistemology would have to say to himself if he stands before a telephone: the gentleman in Hamburg who calls me now is only my idea; I perceive him only as my idea.

This train of thought induces us to ask: how is it possible to really acknowledge the principle that we recognise the being only if we ourselves enter the being of the things if we can identify ourselves with the being? This is the epistemology of those who want to have a deeper and clearer standpoint compared with the modern view.

Hamerling wrote a good book: The Atomism of the Will. He is a serious thinker and has serious thoughts. They are written in Schopenhauer’s sense, but they are thoughts which try to come to the being of the things. Hamerling says: one thing is absolutely certain: nobody wants to deny his own existence, nobody will admit that he himself has only an imagined being that his being stops if he does no longer think. Also Schiller says once: yes, Descartes states: I think, therefore I am. But I have often not thought and, nevertheless, I have been there.

Hamerling tries to recover a similar attitude as Schopenhauer: I have also to award a feeling of existence to all other beings. The ego and the atoms are for him the antipodes.—Everything is always a little bit scanty, also Hamerling’s book. To escape from illusionism, he tries to explain this to himself in such a way that he says: we can only realise that being within which we are.—With all astuteness Hamerling tries to explain this. Fechner tries to replace the feeling of existence generally with feeling. Herbart—he said—would have done the mistake that he wants to come to reality by mere thinking. However, in doing so we do not come to the ego. Rather the ego rises out of the subsoil of feeling. He could have written like Schopenhauer: the world as feeling and idea.—Hamerling could have written: the world as atom, will and idea.—And Frohschammer wrote about imagination as the factor of world creation, guaranteeing the real being, like Schopenhauer about the will. He tried to show the whole nature outdoors as a product of imagination.—They all try to come out of the absurdity of Kant’s philosophy.

A subtle train of thought is now necessary, but everybody must have done it who wants to join in the discussion: what induces us generally to put up any sentence about our knowledge? Why do we feel called to say that the world is our idea or imagination or anything like that? Something must give us the possibility and ability to correlate us, our cognitive faculties and our powers of imagination with the world.

Imagine the contrast of the ego and the remaining world, that is, you should say how you recognise your ego and the remaining world. Take two contrasts: an accuser and a defender of a criminal. The one judges from the one, the other from the other point of view. It is not their task to be fully objective. Only the judge objectively standing above them can deliver a judgment. Imagine which arguments they put forward and also the judge who weighs both views objectively. Never can a single man solely decide, and just as little the ego only can decide which relation it has to the world. The single ego is subjective, it could never decide alone on its relation to the world. A theory of knowledge would never be possible if only the ego were on one side and the world on the other side. I have to gain an objective point of view in my thinking and exceed myself and the world that way. If I am completely within my thinking, then it is impossible as it is impossible for the thinking of the adherents of Kant and Schopenhauer. Imagine Kant sitting at his desk and judging only from himself. It is not possible to get an objective judgment this way. Only under one precondition it is possible that I can appoint my thinking as judge of myself and the world as it were: if it is anything that exceeds me.

Now the faintest self-contemplation already shows you that your thinking is something that exceeds you. It is not true that it is only an appearance, that two times two are four, and that any truth which appears with an absolute validity has validity only in your consciousness. You recognise that their objectiveness towers above their subjective validity, you acknowledge its validity. It has nothing to do with your ego that two times two are four. Nothing in the field of wisdom deals with your egos. Because you can rise up to an objective self-contained thinking, you can also judge objectively about the world. All thinkers already presuppose this sentence; otherwise they could not sit down at all and ponder over the world. If there were only two thoughts, namely: I am in the world, and: the world is in me, one could justify neither Kant’s nor Schopenhauer’s views. You have to admit that you are authorised to judge about truth. For within our thinking is something that is above our ego. Any philosopher admitted this who is not inhibited by Kantianism who impartially thinks monadologically. All philosophers who thought the true realities of the world in this sense thought them as spiritual. They thought them as something spiritual. If we go back to Giordano Bruno, to Leibniz, to those who have taken care to add qualities to the realities, you find out that they have thought monadologically that they have considered the thinking as coming from the primary source, from the spirit. If, however, spirit is that which constitutes the being of the things, then compared with this view Kant’s and Schopenhauer’s epistemologies are on the standpoint of naive realism.

I refer to my metaphor. Assume that nothing of the substance of the seal is transferred to the impression, but it would depend on the writing, on your name which is on the seal, on the spirit. Then you can say that nothing of the substance is transferred, but your name which is on the seal would be transferred; it is transferred from the world of the spirit. It is transferred in spite of all dividing walls which we have built up. Then one does not need to deny that Schopenhauer's epistemology is partly correct, but we go beyond the dividing walls. Keep all those materialistic considerations! Admit that nothing of the substance of the seal is transferred to the seal impression, but that the spirit is transferred, for it penetrates us in its true figure because we have our origin in it in truth. Because we are sparks of this world spirit, we live in it and recognise it again. We know precisely if the world spirit knocks at our eye, at our ear that it is not only our subjective feeling, but we look for something that is there outdoors. Thus we realise that the spirit looks for the mediators outside whom we have declared as the mediators of spirit. If it is certain that the world is spirit in its being, we can fully position ourselves on the standpoint which Kant and Schopenhauer take. All that is correct, but it does not go far enough. It is easy to adapt to Kant and Schopenhauer. But one has to get beyond them, because it is correct that the spirit lives in all things and that it turns to us giving its being. It really proves true in the theosophical sense what Baumann demands for a real knowledge of the things, namely we have to be in the being of the things. We are also inside the world spirit and are only its beings.

Today I have dressed the basic idea of this philosophy in images. You find a philosophical treatise on that in my Philosophy of Freedom, and you find the opposing points of view there, too. I have reported that Schopenhauer, Kant, the Neo-Kantians stand on the point of view that we do not get beyond the idea, and then that they stopped halfway overcoming the naive realism. But, because they start from the “thing-in-itself” and show that one cannot get out, they still get stuck in the naive realism, because they look for truth in the material. As well as all the modern epistemologists, even if they still believe to have got beyond the naive realism, stand with one leg on the naive realism because they do not give up founding everything on the material.

Theosophy only can lead us to the gate of knowledge. If we want to find the object of knowledge, it enables us to say that the true being of the world is spirit. From the moment when we come to this gate the further way is the spirit. The spirit forms the basis of the whole world.

I wanted to explain this once. I could do it only briefly and sketchy. The human being is indeed a seal impression of the world. However, his being is not in the material. We can recognise this being at any moment, because it is in the spirit. The spirit flows into the material, into us, like the name which is on the seal is transferred to the impression.

I believe to have shown that somebody can also position himself on the standpoint of the academic philosophy but have to understand it better than the academic philosophers themselves. Then everybody will also find the way to theosophy, even if he stands on an opposing point of view. You can stand on any point of view if you do not have a closed mind. From any philosophy you are able to find the way to theosophy.

You learn to overcome Schopenhauer best of all if you get to know him thoroughly. Most people know him only a little. But you have also to go into the being of the things, position yourself on his point of view. There are twelve volumes of Schopenhauer’s works which I published text-critically. So I have concerned myself with Schopenhauer for several years. That is why I believe to know something about him. But if you recognise and understand him really, you reach the theosophical point of view. Not through half knowledge, because this leads away from theosophy. A half of Western knowledge leads away from theosophy at first, leads to subjectivism, to idealism et cetera. However, let this become the whole knowledge, and then the West will also find the way to theosophy.

I have already named Julius Baumann. He knows what real knowledge is even if he has not still come to the great thing of theosophy. I think to have faintly shown it in outlines. For the real knowledge is contradictory to theosophy by no means. It is just that view which brings peace and tolerance everywhere. All these truths which I have given are steps to the real truth. Kant has moved some way, also Schopenhauer. The one more, the other less. They are on the way. However, it always concerns how far they have gone this way. Theosophy does also not dare to say that it is on the summit. The right way is the way itself, above all that which was inscribed on the Greek temples: recognise yourself (gnothi s’auton). We are one being with the world spirit. As well as we recognise our own being, we recognise the being of the universal spirit. “Rise of our spirit to the all-embracing spirit,” that is theosophy.