The Rudolf Steiner Archive

Our lecture to-day will consist of a kind of summing up of all we have heard in the course of the various lectures given here this winter, which may be taken as a continuation of the lectures on St. Luke's and St. Matthew's Gospels and of what was given here with reference to the lectures on St. John's Gospel which I gave in Stockholm. From the way in which these lectures were given, it will be clear that there never was any question in a narrow sense of explaining the Gospels, but rather that from the truths which in the first place are truths in themselves and as such can be found in the Gospels if rightly understood, light can be thrown in different ways upon other riddles of life.

When we go back beyond the founding of Christianity, we find two different kinds of Initiation: that of the North, described in more detail in the above-mentioned Stockholm Lectures, and that of the South, the chief characteristic of which is its connection with the Egyptian methods of Initiation. In the world of the ancients there were two different methods by which they could penetrate into the Spiritual world. In old Egypt a candidate for initiation had to descend into the depths of his own soul, beyond all that plays its part in the ordinary soul-life, as thinking, feeling and willing, and the like. There he found that from which the soul itself came forth: the divine Spiritual life of the world. A descent beneath those regions of the soul which are illuminated and permeated by the Ego, was the essential point in the Egyptian, or indeed, in any southern Initiation. In the Northern Initiation, on the other hand, the object striven for was that man should come out of himself, and expand into the phenomena of the world in a state of ecstasy. This was especially the case in the Germanic Druidic Mysteries and those of the Trotten. We heard how these two kinds of Initiation were combined in one stream, in what we call the Christian Initiation, and how this represented a higher unity combining the ecstatic Initiation of the North with the mystical contraction of the South. This gives an indication of a deeper foundation of cosmic Mysteries, permeating all existence. In reality this is in itself as great and mighty a fact as the fusion of the two different forms of Initiation of ancient times into the one single form of Christian Initiation; it is an example of a great and still more comprehensive law permeating all human existence, and also interwoven in the existence of all the outer world-phenomena, in so far as these are known to man. Everywhere we find ourselves confronted by opposites, by two parts of a duality. The Northern and Southern initiations offer one example of two opposite sides—polarities, as we might call them—that confront us in the life of the world. The other, the Christian initiation—in which these two forms of initiation flow together and as it were celebrate a Spiritual marriage—is an example of how opposites, dualities of any sort, reunite. This takes place without cessation; unities are always separating into dualities for the purpose of furthering evolution, while dualities unite again, and once more form unities. We can point externally to one great and mighty fact, extending beyond human evolution, which is an example of this division of unity into a duality, and of the streaming back of the two into one.

We have often thrown light on the Lemurian Epoch, which experienced, among other things, that great fact in the evolution of the world, the separation of the Moon from our Earth. That epoch also saw the first beginnings of that which in the present day sense of man's development, we may call the two opposites: man and woman; whereas in the ages preceding that of Lemuria we should only find unity of sex. There was an original unity, which separated into man and woman. We have already indicated, moreover, that in a future age the two sexes will once more become one, that the duality will again become a unity, a unity will come forth from a duality. That is the external indication of a far-reaching series of facts connected with the relation of two to one, or one to two.

What we thus meet with in the development of mankind is actually the expression, the image, of a still greater cosmic polarity rooted in a unity; greater than the example in our present-world life, of the two that in a distant future will be fused into one. It is necessary that we should take every one of the thoughts given us by Spiritual Science in its full depths, not allowing ourselves to form a habit of taking such thoughts in the same superficial way as other thoughts and conceptions which prevail in the world to-day, and which our present civilisation in its hasty and superficial triviality accepts. The thoughts of Spiritual Science must be taken as earnestly as possible. Therefore such a thought as that often spoken of and which indeed underlies all our teaching—that man as a little world, as a microcosm, is born out of the Macrocosm, the great world—must not simply be taken as an abstract thought, for in its content it is manifold and infinite. Above all, we must realise that the world contains more depth than is supposed; and that even when we have grasped a polarity or a truth in one of its aspects, that does not by any means signify that we know the last truth about it; rather must we patiently wait and observe, so that when we know one side of a thing, we should try to learn what refers to the other side of it.

Man is born out of the whole Cosmos; he must look up it to as to his Father-Mother, of whom he himself is an image. Yes, man is an image of the whole world with which he is acquainted, there is nothing in the being of man which does not in some way relate to what can be found in the great Cosmos. If we compare man, as seen to-day in the light of Spiritual Science, with the human forms of early ages, we find among others one characteristic feature of immense importance for the understanding of the nature of man. This sign can teach every one of us that, as regards what we have known about the world, the fact that some things that have been said are true, is not of sole importance; there is something else besides, something very different. When a man has proved the truth of a thing, he has not even then told us what is of greatest importance in it. For example, there is much truth in what a trivial natural scientist will tell about the resemblance between man and the higher mammals. It is an indisputable truth that man has the same number of bones and muscles, and so on. But after this has been proved, the last word on the subject has not been said. Man must learn, through the deepening and inwardness of Spiritual Science, to acquire a feeling for the value of a particular truth, to sense whether or no it is important and essential for the elucidation of a matter. People come along to-day and speaking from their trivial consciousness, keep on assuring us of the truth of their assertions. We have no wish to contradict them. But the point is, of what value are they for the understanding of the world? Now there is a certain fact—which is undeniably true, and with which everyone is acquainted, because we meet with it over and over again every day—the value of which, in its significance to man should be realised and felt in the right way. That is, the fact that man stands and walks upright and can gaze out into space around him. Man alone is capable of that! For we must say that even though the apes look as though they might possess this power, they have somehow missed it, for they cannot walk upright. Man is the only being who has achieved this, and who has succeeded in raising his countenance freely into the space around him. This fact is immeasurably more important than all those that a trivial Natural Science tells us as to the position occupied by man among the animals. What science says is true, but this is of much greater importance. If we wish to feel the force of this, we must make ourselves acquainted with the reason why man is a being that walks upright, a being certainly still bound to the earth, but one who, through his mental outlook and even through his sense-perceptions, raised himself into an upright position in space. The reason is that there is a certain polarity, a duality in the Cosmos, which corresponds to another duality in man. We can point to a duality in the universe and to a duality in man, as two opposites, existing in the microcosm and the macrocosm. The one alluded to in the macrocosm, in the great world, is that of the Sun to the Earth; and the same polarity that exists between Sun and Earth exists also in man. It is that between his head and his hands and feet; between his head and his limbs. As time goes on these things will be gone into more fully, but we must in the first place make ourselves acquainted with them and learn to feel that in a certain respect the head and limbs of man bear the same relation to each other as the Sun does to the Earth in our solar System. There are, in fact, in our earth those forces which in the course of the ages have brought about the whole form and movement of our hands and feet through certain mysterious forces which bind man to the Earth; while the forces which have lifted his countenance up in space, and which have transformed him from a being which gazes on to the earth to one who can look out into the infinite distances of cosmic space,—these forces have their seat in the Sun. Anyone who really has the right feeling will have the same impression when contemplating the self-evident polarity between man's head and his limbs, as he will if he turns his attention to the polarity between the Sun and Earth. This polarity will some day become a unity in the life of man, just as the Cosmic polarity will do.

Even as the Sun and Earth were once a single being which later divided into a duality, so will they some day be re-united; and the polarity in man between head and limbs will also some day become unity, difficult to imagine as it may seem to the man of to-day, who is not accustomed to such concepts.

We have thus pointed to a polarity in man and to its correspondence in the universe. There are, however, other polarities in man, which also have their corresponding counterparts in the universe. As regards the polarity between the head and limbs, all human beings on the earth are alike. It exists equally in man and woman. In this respect there is no difference between them; for every other polarity, for example that in the configuration of the soul, is not affected by this. If there were no other polarity but that existing between the microcosm and macrocosm, man and woman would be alike, but as it is they form another polarity in the being of man. Now we may ask: can we not also find a polarity in the universe corresponding to that between man and woman in human life? That can be found too. But before we are able to look for it we must make ourselves to some slight extent acquainted, in an occult sense, with the polarity between man and woman. In so doing we must not fall into the error of our materialistic age, which applies the polarity between man and woman—taking it simply as a question of sex—to the whole universe. Not only is that a trivial thing to do, but our learned men are taking a liberty when they consider that what is found in one domain is applicable to every other.

The corresponding polarity in the universe to that existing on our earth between man and woman cannot be called male and female. That would be nonsense. We must investigate the occult foundations of this other polarity. The polarity between male and female in our earthly evolution does not, of course, apply to the ‘human being.’ The human being as such is the same in both man and woman. When we speak of man and woman we only refer to the configuration of their physical and etheric bodies. This has nothing to do with the inner being of man; so that we cannot, in an occult sense, speak as our materialistic age does. A man and woman each possesses an astral body and an ego, but the ordinary perception knows nothing of that which makes a man or woman a human being, it can only speak of them as it sees them. We are not now speaking of the human being as such in man or woman, but of what constitutes a man or a woman, which is merely their outer sheaths. This must be thoroughly understood; for if what is about to be said were to be applied to the human being as such, it would be completely wrong. The polarity between man and woman within the above-named limits is as follows:—

In primeval ages the external human form was totally different. The present human forms—male and female—have gradually evolved out of an earlier single form, which had not yet divided into two. There was formerly a unity, where now there is a polarity, between man and woman. Now we know too, that the earlier uni-form was of a finer, more spiritual kind. Only in the course of ages did man develop a dense material form. When we look back not only do we find uni-form, but one which was more spiritual than the human form to-day. We have a primeval human being neither man nor woman, unity as yet undivided, and finer, more etheric, more spiritual than the later and more material human being, now separated into man and woman. What was the cause of the original unity having later developed into Man and Woman? This cause came about because, when the unity became a duality, the woman formed a physical body for herself which, if we may say such a thing, did not completely pass from the earlier form into the normal material form. The body of woman remained at a more spiritual stage, it did not fully descend into the material. It has certainly become dense and material, but at the same time it has retained an earlier, more spiritual form. Thus a spiritual stage has become material. The body of woman has, as it were, retained an earlier, more spiritual form, which has not descended completely into matter. Though it has become material, it has not done so as regards its form, for it still retains the form the human being originally possessed. Hence we may say: Woman is a manifestation of an earlier formation which was intended to be Spiritual and which, as seen to-day, is actually false, a maya, an illusion. If we accept the idea of a certain point in evolution when a spring-forward was made and when matter was crystallised, we can say: -the woman did not press forward as far as that point, she crystallised an earlier form. To one who can really perceive the facts of life, or who learns them through imaginative cognition, a woman's body is a somewhat truer imprint of the Spiritual behind it only as far as the head and limbs are concerned, that is to say, that her head and limbs alone express in their material appearance, something of a resemblance to their spiritual counterpart. The Spiritual behind the material form does not look like that, because the latter is not a true form.

Thus the saying that the world is ‘Maya’ can be applied to every region of life. It is very easy simply to state that ‘the world is Maya,’ but a man cannot grasp its meaning, if he does not go seriously into it, inquiring: ‘In how far are forms illusion?’ Some are more so and others less. There are those which at any rate approximately do in their outer semblance express the Spiritual behind them; these are the head and limbs. Others there are which are completely wrong and out of drawing; to these belong the rest of the human body, which is quite out of drawing. When the world understands these things it will no longer speak as foolishly as it does to-day, for it will then see that a certain deep, yet more delicate artistic sense tells us that the female form, with the exception of the head and limbs, is out of drawing, and if it is to be artistically represented the defects must be corrected. In better and more artistic times this was actually done, for no one who really has an eye for form can fail to observe that in the Venus of Milo the form has to a certain extent been corrected; but this as a rule is not noticed.

In this way we have divided the human being into two parts, consisting of those members of the body which are less of an illusion and those others that are more so and quite out of drawing. This does not apply to woman alone; but where a man is concerned the whole thing is reversed. He is the opposite pole. Just as the female form did not descend so far as the normal point necessary for rightly expressing the spirit in matter but crystallised at an earlier stage, so the male body on the other hand sprang just as far beyond that normal point as the female form stopped short of it. Thus the male body descended more deeply than the normal into materiality, and manifests this in its outer form. It would have quite a different appearance if it had not sprung beyond the middle point. Only as regards the head and limbs does the human body even approximately correspond to truth. As regards the rest of its form we must say that the female body, having reached a certain point, remained at a standstill; it consolidated before the waves of material existence broke over it; hence it manifest quite a different form from that which we should have seen if it had but waited till it had come in contact with material life before crystallising. The male body on the other hand plunged too deeply down and is just as greatly out-of-drawing as that of woman. Thus the woman's body manifests a distorted form in the Spiritual, while the man's body is distorted in the material. The true form would be between the two; it would consist of a happy average of both. Of course this affects the whole human being in his earth-life, in so far as he has a physical covering. What I have just said has nothing to do with the polarity between the head and limbs, it refers to the whole human being in one incarnation between birth and death. We incarnate either as man or woman. In so doing we have to take into account that which is out-of-drawing in the man or woman; but that extends to the whole human being, and the consequence is that if in one incarnation one has the body of a woman, the whole of this female body is influenced by the fact of its having remained behind at an earlier stage when the form was more pliable. In a male incarnation the whole physical body is permeated with the effects of having plunged down too strongly into coarse solid matter. If people had even the smallest inkling of what it means to think in the spirit, to live in the spirit, using the physical body only as an instrument,—so that one does not feel firmly fastened into it, identifying oneself with it—they would sing psalms about the misery of having to use a male body in an incarnation, for of course these material effects have also filtered into the brain. One observes that the forms of the male brain, through having been deeper into matter, are more difficult to manage than the more flexible forms of the female brain. It is truly a more difficult matter to train a male brain for the ascent into the higher worlds, and to translate the truths into thoughts, than it is to train a female brain for the same purpose. ‘For this reason it is not surprising to people who think, when a new conception of the world arises such as that of Spiritual Science, it is more easily grasped by the more manageable female brain; for it is more difficult for the male brain, being less pliable and obedient, to free itself from certain thoughts which it has absorbed. Hence Spiritual Science will not find an easy acceptance amongst the men who are to-day the leaders of culture and of the cultured ideas prevalent in our day. We must realise how awkward an instrument is the brain of a learned man to-day, not only for the acceptance of Spiritual Science, but also for thinking along those lines. But we must not look at these things in a wrong way and draw our own conclusions—rather should we look upon it as all the more significant that there are so many men whose brains are so pliant that they have become intimately acquainted with Spiritual Science.

These things can at first merely be hinted at, but if you allow them to work on you and then reflect over them, you will find immense perspective opening out regarding the life of man.

When we think of human life in its two opposites of man and woman, we are confronted with two forms, one that has remained at a standstill at an earlier stage, and one which has jumped on beyond the present stage and which draws into the present a form intended for the future, but presents it as a caricature. The female has preserved an earlier form and the male has taken on a later form, but has made it what it must not be in the future. The male form is incorrect, because it has brought later conditions of life into an age as yet too early for them.

Can we find a correspondence in the Cosmos to the polarity between male and female. Is there anything in the Cosmos which on the one hand shows us a development which has retained earlier forms and carried these over into a later age? And are there on the other hand forms which have transcended a certain stage, thus representing the caricatured form of a future state? If we bring to mind the concrete development which we know from the Akashic Records, we may put the question thus: Is there anything in the Cosmos outside, resembling an old Moon-existence which would not enter the Earth-existence, but retained from the old Moon something feminine in the Cosmos?

Is there anything which carries into the present time something like an old Moon existence belonging to an earlier stage? And is there in the Cosmos anything which has gone beyond a certain stage, and has condensed and thickened, so that it represents a later condition, a Jupiter condition?

There is! There is in the Cosmos the same polarity as we have described between male and female; and that is the polarity between a Comet and the Moon. If we wish to understand the nature of a Comet, wandering as it does in cosmic space regardless of the other laws of the Solar System, we must be clear as to the fact that the Comet carries the laws belonging to the old Moon-existence into our own. Those laws it has preserved, and with those it enters our existence. It has taken on the present substance of the solar-terrestrial system; but, as regards its motion and its nature, it has remained behind at that stage of natural law which prevailed in the Solar System when our earth was still Old Moon. It carries a former condition into a later, into the present; just as the woman's body carries an earlier condition into present-day existence. The nature of the Comet is one part of a polarity, and that of the Moon represents the other pole. When, in the Lemurian age the Moon evolved out of the Earth, it took with it certain portions, which had to be removed in order that the human being as such might develop. The earth was not to become as dense as it must have become if it had retained the Moon within it. The Moon actually represents a caricature of the Jupiter-condition. Just as a fresh ripe fruit is found in a petrified state in a stalactite, so the Moon in its configuration transcended the middle form, as has the male form of the human being. Exactly the same polarity that we find in human life between the male and the female, we can find in the Cosmos between the natures of Moon and Comets.

Thus are these things connected: as sun to earth, so head to limbs,—as Moon to Comet, so man to woman in the human being. Here again we must not go home and say:—well, now, we have some nice polarities to observe!—We must take these things very seriously and remember that on other occasions I said something more besides this. We must take into consideration the fact that a man is only male as regards his physical body, for as regards his etheric body he is female; and the woman on the other hand is only female in her physical body. A woman can only be said to be female as far as her physical body is concerned and that can be said of the etheric body of a man; so that the relation of the etheric body of a man to the etheric body of a woman is as that of Comet to Moon. If you like you may perhaps say: this makes everything confused again! But these things are so. In a culture which has created its ideas with a densified brain, those same ideas tend to create dense outlines which cannot be modified, so that when ideas are once formed they must be held on to. But the spirit does not admit of this. That is mobile, and when we form ideas, we must keep them plastic. So we must apply what has just been said as to the relation of the Moon and Comets to Man and Woman, to the male in the woman and the female in the man. It applies to the male and female elements in the human being but not to man and woman as we meet them externally.

We have now found some extremely interesting connections between the development of the human being and that of the Cosmos. Of course, as I have already observed: Those who sit in the high places of ‘true scientific observation’ will consider what has just been put forward about the Comet and the Moon, as utterly wild and absurd. That cannot be helped. They do not desire to investigate the truth. But on the ground of Spiritual Science, we can build a bridge between that which comes from the Spiritual and what is seen on the physical plane. Those others will not do this.

In the year 1906, during the Congress in Paris, I called attention to the fact that Spiritual investigation from its knowledge of the nature of Comets, was able to say: As the combinations of carbon and hydrogen play the same part on our earth as did the combinations of carbon and nitrogen (cyanogen) on the Old Moon, the cometary life must contain cyanogen compounds,—combinations of carbon and nitrogen. Those persons who have followed these things attentively will remember this. Our Spiritual Science, therefore, some time ago announced that the cometary nature must contain cyanogen in some form. During the last few weeks this fact has been mentioned in all the newspapers as an external fact discovered by spectro-analysis. This is only one case—hundreds of others could be quoted—in which Spiritual investigation builds bridges for the facts of external research. In this case spectro-analysis asserts what Spiritual Science stated years before. The results of external materialistic investigation never contradict those of Spiritual research. We may depend upon statements such as the above-mentioned, when those who sit in the high places of true science constantly point to the external facts. Only we must not confuse these facts with the limited conclusions which people draw for themselves. If everything in Natural Science to-day was really a fact, Natural Science would greatly contradict Spiritual Science; but their facts are no facts, only the corrupt conceptions of those who, through the conditions prevailing in our age, are called upon to deal with such matters.

Now, having brought before our minds the polarity to be found in human life as well as in the Cosmos, we may ask: What then is brought forth from the Universe as a result of this?

It is rather difficult to describe in a somewhat short time the immensity underlying such a fact. You will allow me, therefore, by way of example, to describe the life of man as it runs its course seen externally. First of all, we see something of which we may say, it pursues its course like the life of a good citizen, from day to day. He gets up in the morning, eats his breakfast and completes the rest of the day in accordance with the usual rules. There are certain events, however, which can intervene in a man's life at one fell swoop, and may bring about changes in the day's course. Take the case of a man and wife living for a while the life of good citizens with but little variety in the usual programme of their day, till something occurs which actually causes a leap in the ordinary external life of people in such circumstances. When a new human being incarnates, and enters life as a citizen of the world, the event causes a leap, a great change in the ordinary process of everyday life. When a new citizen of the world comes on the horizon of man and wife, something actually occurs which gives the whole family connection a new form. I brought this forward as an example by means of which we can gain some little understanding of the deep occult background of cometary life. In the Cosmos too, life goes on from day to day, from year to year—like the life of the good citizen—one day is like another; the Sun rises and sets, the plants blossom in spring, and wither away in autumn, and when there is rain or sunshine or hail or the like, these correspond to such events in ordinary life as, for instance, when instead of our ordinary five o'clock tea, we have a little party. We see these things happening as a matter of course. All this hangs together with the laws underlying the movements of Sun, earth, and so on, and the way in which these continue day by day and year by year. Into this regular process, there intervenes the rarer, yet in a certain respect recurrent, appearances of the comets. They come upon the process of Cosmic happenings like a new citizen entering the horizon of man and wife. Through the appearance of a comet in the cosmos, something is actually brought about in the life of humanity which could not occur in the ordinary process of life. If evolution is to continue, there must be, not only that which repeats itself day by day, but something new must be introduced into it. Just as something quite special enters the life of a family with the birth of a new earth-citizen, so something quite different enters the progress of the human race on earth through the appearance of a comet, which breaks through the ordinary process of cosmic existence. It is actually as though something new were born, when a comet appears.

One who can investigate these things spiritually is able to indicate quite definitely the different functions of the separate comets, and how each one has to introduce something spiritually new into the world. Thus Halley's comet is one of those which, in its periodic appearances, always introduces something specially new into the life of man. Whereas otherwise things recur in the ordinary way, this comet brings about a new birth in human inner life and culture. I can only characterise what I mean, by referring to the three last appearances of Halley's comet, in the years 1759, 1835, and the one we are now expecting. What are the tasks of these three appearances? Other comets have other tasks. New births in the universe are not always to be greeted with the same joy as the birth of a young citizen into a family. All sorts are born into the universe; those that bring humanity forward as well as those that drive it back. Now the appearance of Halley's comet, or what it signifies spiritually for the further evolution of humanity, is connected with that which humanity had to absorb out of the Cosmos at the various periods of Kali-Yuga in order that thought should descend more and more into materiality. With every new appearance of this comet a new impulse was born, to drive humanity further away from a spiritual cosmic conception by the Ego, and to urge it to grasp the world in a more materialistic way. This does not mean a descent into matter, but rather the driving of that Spiritual substance which the human Ego should draw from the universe for its Spiritual existence, down into the sphere of materialistic conception. All those conceptions of the second half of the 18th century, which are called shallow and superficial and which Goethe so ridiculed in his Truth and Poetry and which found their exponent for instance in Holbach's Systeme de la Nature, are understood in their cosmic sense through the appearance of Halley's comet in the year 1759. The commonplace materialistical literature of the second third of the 19th century was preceded by the appearance of that comet in 1835. Things that take place microcosmically on the earth are macrocosmically connected with events of the great world. A new impulse towards materialism was again given by the appearance of Halley's comet in 1835. Buchner, Vogt and Moleschott are examples of those who were influenced on the earth by what appeared with Halley's comet, as a mighty sign from the Cosmos. We are now to be confronted in the near future—for humanity must be tested, must rise out of itself, must feel the resistance to Spirituality so that it may unfold all the more forces for its re-ascent—we shall be confronted with the forces which the new appearance of this comet will send forth from the universe, forces which may lead humanity down into a still more arid and dreadful materialism. Something may be born, which even the most arid and driest thoughts of the Buchner school could not have imagined. but this possibility is a necessity, for only if man overcomes the opposing forces can he acquire the strong force able to lead him up again.

If we bear this in mind, we shall then encounter in the right way what we call ‘Signs from the Heavens.’ This is really a fact; though what I have said must not be taken in a superstitious sense, as though God were pointing with a wand from Heaven to show men what they have to do! The approaching appearance of Halley's comet is one of these signs, and notice should be taken of it. For a mighty ascending impulse must follow it that we may rise from the depths of materialism into which we have sunk, into Spirituality. Just as we are given the possibility of being swamped in materialism, we are also given the chance to ascend into clearer, spiritual heights.

It was clearly and distinctly indicated in the last lectures that during the first half of the 20th century an etheric clairvoyance will develop in a few single individuals, as a natural capacity. In order that man may not sink more deeply into the materialism indicated by the present sign of 1910, those who have understanding of Spiritual Science have the possibility of developing those forces in the human soul which can lead man beyond materialism. If a man understands these forces, they will teach him how he may himself see the etheric nature of Christ. We are living at an important crossing-point, when men will be taught, even by signs from heaven, that in one direction the path will lead deeper into the mire, while the other path leads to the development in themselves of the forces which, at the conclusion of Kali-Yuga, will lead to etheric clairvoyance. The cry of John the Baptist: ‘Change the disposition of your souls,’ applies to us to-day! This may really be said. Just as on the one hand we are given the possibility of perishing in the materialistic morass, on the other it is possible, through the Sun reaching a certain point in the Constellation of Pisces at the Vernal Equinox, that a certain etheric clairvoyance may be acquired. For the spiritual ascent there are also signs, to show us how the forces come from the Cosmos. If a man is a student of Spiritual Science he will of necessity grow to understand this decision; if he does not, that means that he has not understood Spiritual Science aright. We must pass through the test submitted to us by the sign in the Heavens which we now recognise to be the appearance of Halley's Comet.

Let us now picture the vision of Christ, as it will appear to the first fore-runners during the next 2,500 years, and as it appeared to Paul on the way to Damascus. Man will ascend to a cognition of the spiritual world and will see the physical world permeated by a new ‘country,’ or new realm. Man's physical environment will present a totally different aspect in the course of the next 2,500 years, through the addition of an etheric realm, which indeed is already here now, but which he will learn to perceive. This etheric sphere is even now spread out before the eyes of those who have carried their esoteric training as far as ‘Illumination’—as was the case with the Initiates even in Kali-Yuga. That which men will see more and more in the future is visible in its greatest heights to the Initiates. The Initiate draws from thence at repeated intervals, the forces he requires. When he has to carry out some special work, he draws his forces from those realms within the earth's circuit which are visible to him, but which can only be seen by those who have the vision. It will help us to understand this, when we know that a part of that land from which the Initiate drew his forces during Kali-Yuga, will be thrown open to a great part of humanity during the next 2,500 years. Formerly, in the days of primeval clairvoyance, man, though then without the strong Ego-consciousness, could see into the Spiritual world—and in a way he saw more or less what he will see now,—but he will now enter it with his newly acquired self-consciousness. At that time he saw it in dream-like ecstatic conditions, or by looking into his own soul. That world which during Kali-Yuga became physical was then open to man's gaze. Hence the traditions, which have preserved recollections of the old clairvoyance, tell us of an unknown Fairy-Land which has now disappeared from sight. There are wonderful documents in Eastern literature full of a peculiar tragical enchantment, and telling us that at one time it was possible for human beings to travel to a land where the Spiritual flowed into the physical. It is that Land from whence at certain times the Initiates—and at all times the Bodhisattvas—drew fresh forces. The Eastern writings speak with deep sorrow of that land, asking: ‘Where is it? We are told the names of places, paths are named; but the Land itself is concealed, even from those most initiated among the Lamas of Thibet!’ Only to the highest Initiates is it accessible. But it is always stated that some day this Land will return to earth. That is true; it will return to earth! And the guide thereto will be He Whom men will see, when, through the vision of the Event of Damascus, they reach the Land of Shamballa. ‘Shamballa’—for so this Land is called—has withdrawn from the sight of man. It can only be entered to-day by those who, as Initiates, go there from time to time to be strengthened. The old forces can no longer lead man thither. That is why Eastern literature speaks with such tragic despair of the vanished Land of Shamballa. But the Christ-Event, which will be vouchsafed to man in this century through his newly-awakened faculties, will bring back the Fairy-Land of Shamballa, which through the whole of Kali-Yuga could only be known to the Initiates.

Thus humanity is now called upon to make a decision, whether it shall allow itself, through what comes with the Halley Comet, to be lead down into a darkness even lower than that of Kali-Yuga, or whether through an understanding developed by Anthroposophy it shall not neglect to cultivate the new faculties by which it may find the way to the Land which according to Eastern Literature has disappeared, but which Christ will once more reveal to mankind;—the Land of Shamballa. That is the great question of the dividing of the ways: either to go down or to go up. Either to go down into something which, as a Cosmic-Kamaloka lies still deeper down than Kali-Yuga, or to work for that which will enable man to enter that realm, which is really alluded to under the name of Shamballa.

Michael Bauer: Dear friends, I am of course also sorry that we have to continue today's meeting in this way. But on the other hand, one must say to oneself, or rather, I had to say to myself, that it is perhaps quite useful to consider the feelings that we can have when we reflect on our ideals and when we look at what these ideals have already have borne fruit, and at the same time not to forget – and not to forget in this particular case – that we cannot just maintain a sacred mood, but that we must also be constantly aware that much still needs to be changed.

The case we are dealing with here today has been discussed here many times, and I don't want to go into it at length; but it was still necessary to make some announcements to you. It might have seemed, or been seen, as if I hadn't done so, as if it was done for other, personal reasons, why one doesn't like to bring something like this to the public. - That is to say: I would like to read two letters.

Of course, the “Z.V.” – as he is called here – is the central committee; according to Dr. Goesch, he is burdened by the indiscretion he committed. And so perhaps this, too, will be seen as an indiscretion if I read these letters out loud.

This letter concerns me alone, and not the assembly; but the matter to which this letter refers is once our matter, and not my private matter. He writes on March 29:

Dear Mr. Bauer... [gap in the transcript]

After the reading and [after] explanations by Mr. Bauer, there follows a constant alternation of speech and counter-speech by Mr. Bauer and Ms. Wernicke. [Dr. Grosheintz also speaks up]. Dr. Vreede wants to add: Several members have received a letter from Dr. Goesch, which I unfortunately don't have with me, but which goes something like this:

1. How do you think you should act in view of the fact that the central committee has spread falsified quotations and so on? It has been four months since I wrote my letter.

2. That there was no response to his explicit request to withdraw them.

3. That Dr. Steiner continues to spread his teachings within a society that has such a leadership.

This letter was sent to about 45 members of the Society. We came to the conclusion that only a few of us should write a short, dismissive reply. I also said that I would not go into this letter and did not want to get further involved in discussions with him. In response, I received a business card (from Fräulein Doktor, quoting from memory):

Your letter, in which you declare yourself bankrupt as a human being and as a spiritual student... Should there not be enough humanly solvent members in the Society, I will be prepared to comply with your decision not to live up to the truth and bring about the public collapse of the Society. (That was the last straw.

Since my interest was piqued by this correspondence, I then worked through Dr. Goesch's longer letter and gave a presentation for various members who had come together, discussing many points in some detail and also absolutely refuting the notion that one could speak of falsified quotations.

Ms. von Vacano wants to say that she also received this letter. Mr. Michael Bauer: All the chairmen in Germany too!

Ms. von Vacano: After some time, I also heard from Graf Lerchenfeld, since he can't write everything, just hinted at by him, but probably something different from my content, and secondly, a strange hint that I won't elaborate on. Mr. Walther from Berlin also received the one sent by Goesch. If he distributes it here in Switzerland, the military censorship can read it. Mr. Bauer thinks that it would not be of much use to us to dwell on it. It is more important to think about what the members should actually pay more attention to in this case (which was also reflected in Miss Wernicke; he regrets that she left; it would have been better if she had stayed), namely that a number of members are immediately prepared to take sides [and on this basis to highlight the disruptions in the society, the attacks and provocations against the central committee].

This is what happened in Munich, where Mr. Hofrat Seiling declared his resignation [because he] did not agree with our handling of the Sprengel-Goesch affair, that is, the way the central committee dealt with the society. At least that is the reason he gave – or so I was told. A number of members don't see what it's all about: the things are the most monstrous; you can't find the right word for them at all. He himself, by the way, uses the term “claim”; he doesn't prove them. [Gap in the transcript]

When we now try to show Dr. Goesch how wrong he is, there are a number of members who say: Yes, but we shouldn't have proceeded this way – we should have dealt with him in a much friendlier, completely different way. After all, we didn't do anything against Goesch until he went too far. He also wrote this letter without any offense on our part. And from our side, the whole situation was so clear. – He claims that he would have come to these realizations without the help of Miss Sprengel, albeit much later, and that this realization has nothing to do with emotional or personal matters.

We have now explained to him [gap in transcript] that Sprengel wrote a letter on December 25, 1914. We had written that the letter arrived on December 25. He says: No, it was only posted on December 25. But on the same occasion, he reveals how he handles things; he then says: When Miss Sprengel wrote this letter, whereby the central committee before the marriage [gap in the transcript] the marriage was the cause. They actually didn't know about the execution of the marriage yet. Everyone is thinking: Yes, but that's really strange – Miss Sprengel hadn't yet heard about the marriage! We thought there was a connection. Now Goesch writes: In fact, Sprengel only found out about the marriage later. Much later on, he returns to the matter, saying: Fräulein Sprengel had learned of the marriage on the 24th. – So, at first he gives the impression that she knew nothing. [gap in the transcript]

This letter expresses something of a catastrophe, as which Miss Sprengel perceives and experiences the marriage with the doctor. This catastrophe then results in Miss Sprengel gaining all kinds of insights; her life destiny has been sacrificed. These insights then lead to Goesch writing these letters, in which he shares these insights, which he has acquired under instruction. These insights consist of: not keeping promises; not allowing criticism, in the form of incorrect advice or incorrect influences. We were forced to think that there is a certain connection, an inner connection between the reasons he gives and Sprengel's entire experience as a result of the marriage.

We discussed this and showed him that these were all the most infamous insinuations. In Goesch's case, there is a whole series of expressions of this kind that characterize our approach. None of this is true. The only thing that is true is that [...] at first he didn't know, and only much later did she tell him why she was so affected by this marriage; none of this weighed heavily on him. And yet he claims: These are all insights that take place entirely in the spiritual realm, which cannot be approached by external means, and never can be approached abstractly.

We have at least written clearly enough in the letter, he could just as well say: All this happened merely in the belief that we were helping him [gap in the writing], to make it clear how things were; we had no intention of harming him by telling him the truth!

This fact exists; a member in Munich is resigning from our party because of this incident. This is a case that should concern us much more now than our feelings towards Dr. Goesch or Miss Sprengel, because this is not something that is so rare. Ms. Wernicke said to me right away, by the way, that we just have to meet people halfway, then people wouldn't be so bad; they would also be inclined to give in if we met them halfway. But she said explicitly that she also told him that he simply did not act correctly.

It has also been summarized by Dr. Unger, and as it has at least been suggested to me, we want to write a paper together. [unclear passage]

That may all be. But for the members, the following should be considered: What was the issue here? It is not the central committee that is the rabbit, but rather one should ask: What did Goesch do? That is the point of view. Again and again, we should shake things up and show that elements are playing on the minds of members without us having done anything to them. If one says, “Why did Seiling take the whole story so tragically?” – it couldn't possibly be the realization that Goesch was wrong. At most, he would have to say, “Yes, maybe he was wrong after all, because something had to be there, even there, if you want to accommodate Goesch.”

We would have to think about this matter more and more clearly than is possible today, how it is possible that members of the party repeatedly [take up] the role of the accuser, and repeatedly demand of those who lead that they help those who do not act in the interests of society.

Now we can move on, and of course we have to say to ourselves: nothing at all can be achieved through reasoned argument. Given the nature of the matter, this must be clear. Anyone who studied the document eight days ago should actually have realized that not much can be done. Because despite all the ingenuity of the arguments, the truth is constantly being trampled underfoot, under the guise of seeking the truth.

I am sure that Dr. Goesch will not let the matter rest. Perhaps under completely different circumstances, if something completely different had come in, it might have worked; but it is likely that he will not let it rest. Because the fact is that he is no longer on the ground of wanting to get close to each other, but wants to use force, that is already clear from his first letter.

He has written certain things to Dr. Steiner, because: Dr. Steiner knows that everything he says is right. And [Goesch even goes so far as to say] if we had asked Dr. Steiner, “Is it as Goesch says?” [then] he would probably have said, “Yes, that's right.” So he doesn't need to come to Dr. Steiner with other reasons.

He has now sent the letter and expects that Dr. Steiner will change his attitude and his entire behavior towards the members. But just in case, if Dr. Steiner were so devious, he sends it to some members right away. Experience has shown that nothing changes, that everything remains the same. So he shouldn't get away with it; I will still tell others, so it is not possible for him to cover it up.

In other words, no rational arguments are to be accepted, but coercion is to be used. And this coercion is further exercised, it is attempted in this letter to me, where I have to give lectures that I have announced, but I am being encouraged to quickly cancel them, and I am being given to hope that I will do so. Now this document comes.

Dr. Steiner: But I don't know if I am allowed to read it in the sense of Dr. Goesch, because it is only for members of our spiritual movement. There is also the title “Philosophical” about it, but since Dr. Goesch makes the distinction between that and the members of the movement, [I don't know] whether it is in the sense of Dr. Goesch to read this document, to communicate it to you! Who knows whether he thinks I'm allowed to read it out. The document is called:

[Gap in the transcript]

So this is the letter that came to me, with no date, postmarked August 21.

Michael Bauer: Yes, so this document will also belong in this direction, that he now wants to work with written means of power, with such means that may have made an impression on some people in history. [Presumably an audience reaction:] There will be protest.

Michael Bauer: And if that does not happen, other measures will most certainly follow; we have to expect that one day there will be brochures in bookstores that concern us, and we have to be clear about what should be done with them; I don't think much will be achieved by discussing them; we just have to fight these things with all the means at our disposal as soon as they go public, with reasons. In any case, we must not allow the sentiment to arise that has emerged in some people, according to all indications – that the greater injustice has been done to the others – by not addressing the issues, but we must know where the guilt lies! This is how it has already been in some other cases here. People have made the most terrible accusations; but afterwards it has become apparent that compassion has faded away from where the accusations originated. These are things that we should clearly recognize. At the moment when we clearly recognize, we will understand when it comes to ourselves. We must see how endangered our movement is, we must consider that we belong to our movement, that we do not want to bring personal things into it; because most of the time it is only personal sentiments that come into play, for example, a feeling of having been neglected in society and now wanting to ally with others.

So we will not be dealing with critics from outside our society. But the judgments about us will not become less frequent, but more numerous. That is a separate issue. We will be attacked again and again in the wrong way by people who were once with us or are still with us. We have to see clearly: what is our task? In the present case, it should be clear: things have been said that are unproven and also unprovable, that are completely untrue, that constitute gross defamation, that are, to the highest degree, what Goesch describes as “dishonor cutting”! But that does not bother him at all; because he still maintains that he is right, and the central committee is the one that does all this. In these and similar cases, it will be very important for us to see clearly: What can be done for the benefit of our movement? — Because we are not doing the movement any service by saying, “Yes, of course, a lot could have been done differently; they are surely right, and if they wait a little longer, the central committee will perhaps realize that they are right; they may gradually be willing to negotiate further if they themselves admit that they are willing to express themselves and listen to reasons. In this sense, this is certainly not justified; rather, we must recognize with all sharpness: here are things that should not have happened and that we do not want to get involved in any further, as far as the case itself is concerned.

But these means of violence, which are still to come, must find us on guard. At the very least, we must be able to counter them properly. And we can only do that if we are very clear about the tasks and goals of our movement, and if we are not too lazy to fathom within ourselves why the movement is in the world now. Often it is just laziness when we don't pursue things and want to get away more easily.

It may have been wrong to exclude the three people; perhaps it would have been better to keep them away from our events [or] perhaps not to have them among us at all. But if a large number of our members continue to take sides against us and work against us, then it is simply impossible for us to have these people among us; because sooner or later the movement will be so torn apart and tossed back and forth by personal feelings that it would no longer be able to exist as a society. This is really something we must clearly envision.

And if we had the celebration of the laying of the foundation stone today, then it is not out of context at all if we have to realize - and if it can at least serve this assembly: How can our society and the work in it be judged? Only if we all know what we want for spiritual science and its endeavors! And if, as was said earlier, we want to awaken understanding for spiritual science and its endeavors, and if we then remain loyal to it. — That is not loyalty if you immediately turn personal matters into a matter against the movement. Basically, in the vast majority of cases, it was personal matters that should have been dealt with within the Society. It was very personal matters that Fraeulein Sprengel was pursuing, and which were not achieved, and which then led to the case. Ultimately, it was probably also personal matters that led to the resignation in Munich. Because mostly personal aspirations are approached to the Society. If these aspirations do not lead to the goal, then one turns against the Society.

If you have truly understood the Society as a tool for spreading and cultivating spiritual science, then you will not oppose the Society for personal reasons. You may well have a personal dispute with a member from time to time, but you can never turn against the Society or the teacher in the Society in the way that has happened here. If we could see clearly that it is often only where we ourselves carry discord within us that personal things have been brought about, then we would quickly stand on our own two feet.

Basically, it must come to pass that every member of society also wants to become a co-worker of society. And this must actually become the point of view – that one must see in which way one's abilities can then be integrated into the whole: First and foremost, one must clearly strive against oneself.

There are many things to discuss, my dear friends, but we cannot do so today. In any case, the fact that the matter is not yet closed should encourage us to do our utmost and to put all our comfort aside in order to stand firm as members of our spiritual movement and to be able to do something for the great task that our movement is striving for.

[In this respect, what unfortunately still had to be said today is not entirely without relevance,] because it was the third anniversary of the laying of the foundation stone. In this respect, even the feeling of love for the movement may increase, insofar as we feel: We must strive to overcome our difficulties, the difficulties with which our movement is faced in the world, and which will probably increase, and so with the feeling of love for the movement; then, perhaps, out of this love for the movement, we will find the strength to be loyal to it and to stand by it loyally where it is endangered.

I ask that anyone who wishes to say something to speak up. I did not want to plead for the Central Board of Trustees with these sober remarks, but I just wanted to say that the focus of the whole thing lies in Dr. Goesch's attack on Dr. Steiner - and thus against our entire movement - and that we should not lose sight of that, even if, when reading this document, one occasionally thinks that the Central Board of Trustees could have said it differently in a clever way.

When I came to Munich this year, I had to learn that the document had been read and studied there, and that there too the feeling that the Central Executive Committee had committed blunders was felt more strongly than what Dr. Goesch had done! That was basically partly sprouted for the same reasons as what is happening today, namely where one does not want to take the “party” - but where one is nevertheless full of sympathy for the side that has directly conjured up a danger.

The office of the Central Council is not “elected”; the position is not filled by election. I am not elected to the Central Council; but I declared at the time that I am willing to work in this direction, and that those who want to work with me may form the Society - together with the others. It could only be because of a statement of mine that I stop being on the central committee. And I am not making that statement today.

Dr. Steiner: Does anyone wish to speak?

Mrs. von Vacano: I just want to say that it is very nice of Mr. Bauer not to make this “statement”!

General applause.

Michael Bauer: Many people have commented on what I actually wanted to read from the document: a characterization; but it really didn't work. It would be too much.

Mrs. von Ulrich: May I make a small request: If we are attacked in writing or through brochures from that side, every response should be submitted to the Society or the Central Committee, so that when one rejects attacks with good intentions, one does not perhaps make it worse.

Michael Bauer: That was not a motion, but a suggestion; because it is not a motion, it does not need to be voted on until a time when it [gap in the transcript]

Ms. von Ulrich: Yes, but then it will be too late; if answers are given that harm us, it will be too late. Therefore, I am making the suggestion now so that it should be considered.

Michael Bauer: This can be heard above all from the suggestion that the answers are well considered in every case; it need not be only in this case. One may hear that; but I would prefer not to come to a decision about it, to a decision of this kind; it would be interpreted as if we did not love and fear freedom of expression from the outset and wanted to introduce censorship in all cases. It is better not to let this opinion arise.

Dr. Steiner: In all such matters, it must of course be borne in mind that we are an emerging entity, an emerging movement, and have no means of simply refraining from doing that which could be refrained from in such a case, as in the Goesch-Sprengel case.

The obvious thing would be – I would almost say – the most obvious thing would be to ignore the whole matter. And one would not concern oneself with it even if one were a corporation recognized by the world that had no need to concern itself with such matters!

It is not only from Dr. Goesch, but from many sides – from outside the Society, from within the Society.

One can form an opinion about this, which can ultimately be summarized in the words with which I once summarized what I wanted to say with regard to certain press attacks of this or that kind. I will just refer to a press attack that was made on my last lecture, which I gave in Zurich, and which was then written by the Zurich correspondent to Germany and reprinted there in the most incredible way in numerous smear and tabloid newspapers, newspapers that have a certain circulation.

It is only right that I should not answer such things at all. And I said at the time in such a public lecture: As long as it is possible, I must myself, in view of such attacks as that which came from Zurich at the time, stick to my old habits. — Not true, that is what one can always do in such a case. But one must not forget that we are, after all, a much 'attacked society', a society in which the attacker is easily believed. Yes, one can say that hardly anything is stupid enough to be spread and not be believed — believed out in the world about our society. So one has to say: Of course we are obliged not to adopt an ostrich-like policy in all cases, that is, not to bury our heads in the sand in all cases. Not true, for example, strange things have been reported about Mr. Goesch, reported by people whom one must believe, not just may believe in this case, but must believe in this case, given the various circumstances. For example, it was said that he had written letters to various people in Germany saying that the measures taken against him by the central board in Germany had given him a certain reputation. Now, however, individual members of the Anthroposophical Society had promised to help him out with certain funds, and he had therefore run into financial difficulties and could very easily be compelled to do more and to hand things over to the public.

So you see: I say that these things have been reported by those who have received such letters. Isn't that right, Ms. Grosheintz?

[Probably Nelly Grosheintz:] Yes, certainly! I have also read about it.

Dr. Steiner: Well, Dr. Goesch has written such letters. I'll leave it to you to characterize such things yourself. He is also said to have written that the behavior of the central committee has led him to not receive the money promised by his father for support, and that he is therefore forced to reveal these things to the public bit by bit.

A lady wrote to Dr. Goesch in a rather benevolent way – really in a rather benevolent way – and pointed out to him that he was dwelling on trivialities. Today you have heard Mr. Bauer's characterization of the incredible things he dwells on. He replied to the lady, roughly, not quoted verbatim, but roughly: as long as the lady in question stands by the point of view of Trottelism, which she expresses in her letter, he does not want to descend to the level of her mental state; he can only communicate with her when she has come out of Trottelism, out of her foolishness.

Now, however, this letter stated – because the lady in question had said that the matters were insignificant – that he had to tell her that the matters would no longer be insignificant if brochures could be found in all bookstores with the title: “The Central Council of the Anthroposophical Society. - The central board of the Anthroposophical Society's defamation of an innocent woman.” This brochure could be found in all bookstores and articles with such headlines in all journals. So you see, things can lead to more, and they must actually draw our attention to one thing.

I do not need to say all these things today; I can possibly, as I have often done, include in lectures such things that are yet to be said about the basic conditions of our Anthroposophical Society. But I would like to say this: There have already been enough attacks from within our society over the course of the two times seven years, in the most diverse forms; and actually very little has been done in defense! I say this despite the fact that some members have recently taken it upon themselves to write defenses and various articles, which is certainly very commendable. However, I must note – although it might even seem silly to note – that the defenses that arise in response to attacks are by no means the most appropriate defenses; because as a rule, nothing else comes of it than: Someone attacks – in the same way as Dr. Goesch did – and you respond. Of course you don't convince the person who attacked you; you can't be so naive as to believe that you can convince someone who has attacked you in such a way! He replies again; he replies in an even worse way, and the matter becomes – I do not want to use the word that was used earlier, because Confucius already said that one should love one's fellow human beings, but love with moderation. Therefore, I do not want to repeat the word that was used in the plenary in this context, but I will try to choose a more moderate word – I will just say that this leads to an 'endless to and fro', in which, of course, the one who has the necessary composure will always have the last word; and something, as the saying goes, always sticks! These defenses of our cause, which take place in response to attacks, will certainly be necessary in numerous cases and will also be good in numerous cases; but these defenses, which take place in response to attacks, are not the most important ones. The most important ones are those that spontaneously and positively do something for our cause – that do things for our cause because it is their own cause.

Now suppose you put all the attacks on one side and on the other side everything that has ever been done in defense of our cause, and you would really get a strange picture!

The fact is that we also need some initiative to be taken, something to be done and arranged by members in a positive way. It is silly for me to say this, of course; but now that the Society exists, the Society must behave not only as a community of people who receive something, but as an instrument for leading our spiritual movement into the world!

But then it is necessary that the society has members in its bosom who feel certain obligations, depending on their abilities, to do or refrain from doing this or that for the society. In the latter respect, much will have to be done! Just yesterday, I was told a strange case that has no significance for the public, but is symptomatic nonetheless, because such things are taken up, and – isn't it true – really also in the omission of such things, a clever way to defend our society could lie.

A short while ago, a picture of Dr. and I appeared in a newspaper. And this newspaper was, as I was told, ordered from a Basel office. I was told: “The order for the magazine was undoubtedly taken by a member and said: ‘There they are, the master...’ – to the shop girl there!”

These are things, aren't they, that don't exactly help – if you don't refrain from them – to put our society in the right light, and which are really, forgive the harsh expression, something that must be said: a mere stupidity. Well, stupid things are also a gift from God; but, aren't they, they usually don't remain or at least often don't remain in the circles in which they occur.

If you consider that there is actually nothing particularly wrong in the nice article in the magazine “Heimatschutz”, the way one has had to complain about many things lately, because, isn't it true, there in “Heimatschutz” are views - the things can of course be refuted - there are views - certainly, views which are foolish – but they are views, with the exception of one fact, a single fact, which unfortunately could be true: that the gentleman who wrote this peculiar article heard in the 'Iram of people that there is a model, and, isn't it true, that the things are made according to this 'wax model'. And all the comments he makes about it give the impression that strange things seem to be being said in the various 'trams.

So there you have the introduction into the public sphere of things that are simply said here or there – and that would be better left unsaid – and then the introduction of such things into the public sphere. And, no, we are just becoming a thing; we need to be careful not to throw stones in our own path. Of course, it is always the same thing that we have to say; but it is necessary to bring these things forward because it is so widespread in our society, something I have already pointed out, and have also pointed out in these lectures. These things are always being forgotten; they are forgotten over and over again; they do not become part of our ongoing practice. I am completely convinced that the best suggestions have already been made from one person to another; but as a rule it does not last long.

Many meetings are held on this or that subject; but when it comes to actually implementing such an initiative with real determination, as is necessary for an emerging movement, then comes the forgetting that plays such a big role. And that is connected with what I want to emphasize: we should not wait until attacks occur, but we should be clear that we really want to see ourselves as an instrument for the spiritual-scientific worldview, and that we really do what we can do. And that we really refrain from doing what we could easily see we should not do.

And this is perhaps not even of so little importance within society itself in relation to what is done in society. It sometimes really leads to the greatest difficulties when someone simply says something, the other hears it, someone else is already telling something different; with the third it is the opposite! We hear these things every week. And how much of it we have had to experience since we have been back here, it could be a great work if it were all written down.

But as I said, things like the “picture in the magazine” also have to be considered; because things keep happening over and over again, keep happening. Of course not exactly the same, but they keep happening in this form or in that form and then even appear in public! Why is it necessary to talk about something like the wax model on the electric train? If you show people the wax model during construction, they will naturally get a different view; but from the way it is communicated in the article, you can see how such things are talked about on the electric railway.

Furthermore, it is precisely in this area of false propaganda that the most diverse things have been achieved in connection with our construction in recent times – one can already say – starting with that article that once did us so much harm, which appeared in the “Matin” soon after our construction began, and continuing with various other things.

So it is necessary to reflect on the living conditions and communicate in such a way that things are no longer forgotten, and to see, don't we, that things really lead us into the impossible.

So it has now become necessary for Dr. Steiner to resign from the central board in Germany, from the central board of the Anthroposophical Society. Just imagine if the other central committees also somehow feel that it is not working. Where would that leave us? The principle of not supporting those who have to work is too widespread among us. I would say there is a certain lack of enthusiasm for certain things. This is something that belongs to the imponderables; you can't grasp it, you can't really put it into words either. But I must now say: if at all, such a letter as the one read today from Mr. Bauer to Mr. Bauer could be written, if such things can be written, such as these strange quote-fabrications and so on, then – yes, I can't say anything other than: I feel much too little that there is any sympathy, any enthusiastic support for what should be in society, that one feels sufficiently how outrageous it actually is when those people who work in the interest of our cause can be attacked in such a way. In such matters, there is a tendency to brush these things aside, to prefer not to worry about them.

There is still far too much of that horrible tendency here, which we could observe in the old Theosophical Society, where a great deal of time was spent describing the greatest heights that man has climbed. Just read the (aforementioned report), where one climbs up so high; higher and higher points of view – that is very nice if one can revel in it, and possibly also tell at the tea table that such things exist.

In this way, we cannot get involved in dealing with things, because we have to be clear that if our movement is to go through serious times, then it can only happen if we really take things in their full dignity and in their full depth. We cannot keep saying: our society is based on an occult foundation, and therefore certain things must not occur in our society, and then take the view: Yes, it is not nice to deal with these things, we should not spend nice hours with these things. - We have to communicate, and we have to know that the central board has experienced such attacks in these three years since the laying of the foundation stone for our local building. And I must say: it is part of the times we live in to take these things very seriously and to be so imbued with the feeling that the central committee is truly put in a position by them that we must all approach it with the most enthusiastic feelings of gratitude after it has experienced such unjust attacks – not so, I would say, passive towards it.

The Central Committee, so to speak, must be regarded as the flesh of our flesh when I speak in relation to society. And really, if one could feel a little more the members' heartfelt involvement with these matters, not just the apathetic going to lectures or the heartfelt involvement in all the things that affect the welfare of the Society, then this would be a fact that could evoke the feeling that our Society is viable!

The apathy that can be found in some things is what is so terribly, fundamentally – allow me to use the expression – so terribly painful and wounding: the apathy of not paying attention to things if they don't concern you personally.

Enthusiastic sharing, enthusiastic support, especially for those who have to work, that is what is not felt. These are imponderables; but they are not felt. It had to be said before.

Don't take this as an attack, but it had to be said. For example, I would have expected different things to be said today, after hearing the outrageous letter to Mr. Bauer, and that words would have been found for what it

actually means when people emerge from the bosom of our society who, after having first fanned the whole attack, hurl such things at the man who has joined the movement in such a selfless, devoted and self-denying manner – given these other difficulties – in such a self-denying manner for the movement. This is a fact that must be faced, and we must not remain apathetic about it, but must try to make amends in some way. Somehow we must find ways and means to really protect the spiritual movement to which we want to belong.

That is what I wanted to say, as I said, without it being an attack.

These are imponderables that one feels: this not wanting to stand with one's whole personality for the things in which one believes one can and should stand. It is an outrageous thing that such a letter can be written. You can, of course, say: it cannot be prevented. Of course it cannot be prevented. Even more terrible letters have been written; not a week goes by without even more terrible letters being written; but there is also a great deal happening within the movement itself that, if it did not happen in this way, would prevent such attacks from coming about in such an outrageous way from within the bosom of society. If you were to follow the history of each individual case where attacks arose from the bosom of our members, you would see that many things could have been done by our members before they happened that would have prevented the case from coming to such excesses.

Mrs. Peelen: I didn't feel it was necessary to say a word to Mr. Bauer about this matter, because all of us here have such reverence and love for Mr. Bauer that he knows how painfully this letter has affected each and every one of us , so that we really are incapable at this moment of finding words to tell him how each of us probably feels affected by it, and that we couldn't find words to tell him how great our love and admiration is. He knows that and must have felt it during the time he worked here. Dr. Steiner: But if we can never find words, then we will constantly be beaten by those who find words.

Michael Bauer: The essential remains: Where in our circles more and more voices express themselves, which ultimately boil down to fending off an attack for personal motives, that we counteract this in good time if we only know where we stand /unclear text passage]. Because it is quite certain that a whole range of such things would never have become so big if the members themselves had not repeatedly allowed these things to grow by adding to them when listening or speaking. If something had been done about it in time, something would certainly have come of it, especially on this point – especially this point of view, that we have to work positively, [that we] have to gradually learn and apply defense in a positive way, [especially this point of view,] that this thought has come to quite a few minds recently. And time and again, one person or another has said it to me. And I am hopeful that the time is not far off when our society will do its duty in a positive way in this regard. In one way or another, many things have come to light recently. I am not saying this now to reassure us, but to show that we can still have hope. I recall, for example, Albert Steffen's beautiful essay on Dr. Steiner, or Dr. Boos' work; and then Dr. Beckh's work on Buddhism, which does not speak about our movement, but says a lot from within our movement.

And so I hope that the words that Dr. Steiner said most recently will lend support in this direction. The will and the need to work in this direction is now present in many people. If we do not forget it, something will come of it.

I will now conclude for today.

I have already pointed out that one hears time and again an objection to the study of spiritual truths. This objection, incidentally, is immediately dismissed as arising from the extreme laziness of the human soul. It is the objection of those who say: I do not reject the idea that man, after passing through the gate of death, enters another, a spiritual world; but what this spiritual world is like, what the state of this spiritual world is, I will wait and see! Here on this earth one must attend to one's material duties, and then one will see what happens in another world when one is transported to that other world. It cannot be denied that this objection is very convenient. However, to examine it carefully is the duty of anyone who is interested in spiritual-scientific truths, because such examination can confirm their belief in the necessity of really dealing with spiritual-scientific truths. In order to lay this examination before you, I would like to say, let us today, from a certain point of view, once again visualize the relationships that exist between human life here and human life that flows between death and a new birth.

Let us be clear about the fact that man, while he walks through life here in the physical body, only really takes in part of what is connected with his life into ordinary consciousness, because things are constantly happening that are connected with our life, but which do not pass by our life so that we can bring them clearly and distinctly to our ordinary consciousness. Sometimes we become half aware of the facts, but not of their full significance for us in our everyday lives. Think about your day's work in the evening, and above all think about the places you have entered and the people you have encountered there. All of this has great significance for you, because your immediate surroundings are reflected in your soul. And of the many things that are reflected in the soul, very few come to our clear consciousness in everyday life. There is a great difference, after all, between, let us say, having been near the Stuttgart train station at nine o'clock this morning and having been out in the forest, because in both cases something quite different has been reflected in your soul; something quite different lives in your soul in both cases. We usually do not realize that this has a profound significance. Only from, I would say, quiet hints of life can we often deduce the meaning of such things. Take the following, for instance. You can see it – not in this case, of course, but in other cases – if you pay a little attention to life. Suppose you came here this evening. Someone in the first row would have reason to leave the room before I finish speaking; he gets up, moves down the aisle and leaves. Someone in the third row has seen him, but, at least I assume so, this person in the third row has listened carefully – which also happens, doesn't it – and he has only half let this personality, who has just left, pass by in his usual consciousness. He will be able to notice that he perhaps dreams very little of what I have spoken here. For if one could take a statistic on the subject, those of the honored listeners who dream a great deal about what has been said here would probably not be all that numerous. But you will easily be able to see – perhaps not from this example, but from a similar one – that you dream about the one who stood up and went out. That is to say, you will be able to observe in numerous cases in life that you draw on those things in your sleeping consciousness that fleetingly pass by your consciousness during the day.

This is why people know so little of what they have dreamt. For most of what is dreamt is of such a nature that it passes by fairly unnoticed during the day. Only the things that are clearly grasped by the consciousness are rarely dreamt of. Dreams only come when they are connected with certain sensations, certain feelings, which again are not clearly and distinctly brought to consciousness. And when one wakes up one remembers so little of the dreams, because in the previous life one paid little attention to what one dreamt. This is also connected with the limited ability to remember dreams. In short, what I want to say is this: countless things rush by in a person's life that only very fleetingly enter into consciousness, but that have a great significance for the human soul, even if they remain in the unconscious or subconscious. Everything that runs, as it were, between the lines of life has great significance at first, when the human being has passed through the gate of death.

We have often had to describe this time, which the human being first spends between death and a new birth, from the most diverse points of view. Thus one thing always blends into another, and only by choosing the most diverse points of view can one arrive at a certain completeness in this field. Everything that passes unnoticed by the ordinary consciousness is then revealed when the human being has passed through the gate of death. And I would call what the human being experiences first over a long period of time the unrolling of images. What the person goes through is essentially a reliving of experiences of the imaginative consciousness. A great, great number of images are unrolled over scenes from life that we have been very little aware of. And of that which we have become aware of here, that which has also been little touched by consciousness here is unrolled. The other, which was clear consciousness here, occurs more as memory after death, like memory images, like remembrance; but what has been little noticed here unrolls as in present images.

Today it is particularly important to me to point out that the first third of life between death and a new birth is essentially concerned with this unrolling of images, essentially with a life in imaginations. We can help these imaginations by establishing a connection between us, who have remained here, and those who, as karmically connected to us, have gone through the Gate of Death. Then comes the second third, in which this spiritual and soul life is more fully inspired. It is here that a person realizes the significance of the images he first experienced in the context of the whole world, and how these images connect him to the world. Everything a person experiences is significant in the context of the world. One must not believe that it is unimportant to have once met a person, whom one may have paid little attention to, to have been close to them. It is revealed in images, and what it means in the whole of world events comes to revelation in inspirations in the second third of life between death and a new birth.

In the last third, life is mainly one of intuitions. There the human being has to empathize with what is in his spiritual and mental environment. There the human being lives as if submerged with his consciousness in what is in his spiritual and mental environment. And it is precisely in this last third, through this submersion, that he prepares for the submersion in the physical body after birth or conception. The intuitions in the last third of life between death and a new birth are the introduction of that intuition, which is then of course subconscious or unconscious, which consists of the fact that the human being submerges into the body that is handed down to him in the hereditary stream of parents, grandparents and so on. And something remains for the person when he has now passed from the spiritual and soul world into the physical world. If you consider this, bear in mind that the human being actually lives through long periods in spiritual and soul intuitions, is accustomed to living in such, so he will still want to hold on to this habit when he has entered into the physical body. And indeed he does. For what then is the main endeavour of the soul during the first seven years of life until the change of teeth? You can look it up in the booklet 'The Education of the Child from the Point of View of Spiritual Science'. I have said: the desire to imitate. The child always tries to do what is being done in its surroundings; it does not start from its own intentions; it puts itself in the actions of those who live in its surroundings and imitates them. This is the echo of the intuitions in the last third of the life between death and a new birth. We are therefore born as imitative beings because we translate into physical life what we have done for a long time in a spiritual-soul way in the other world. And one understands how man grows into this physical life by turning one's gaze back to what man has become accustomed to doing in the spiritual world.

Here you see a thought from spiritual science presented to you that is of a kind that many will have to come in the coming centuries and millennia for human spiritual life. These thoughts will indeed have to change much, much from what has occupied people spiritually until now. Consider that it has become customary in recent centuries, when thinking about the question of immortality, to think mainly about what comes after death. One always thinks: Can man hold that which he develops in physical life beyond death? — This is important to people above all else. This question of immortality is certainly important, but it will take on a different complexion if we consider, I might say, the other half of the question of immortality, if we are not interested in what follows death and what emerges as a consequence of life here on earth but when one will ask: how does what we experience here in the physical body connect with what we have experienced before? For the life we have experienced before, our life here is the hereafter. It is mainly in this direction that thought will be received on this side. People will realize that they can only understand life on earth if they see it as a continuation of the spiritual life from which they have come. They will start to take an interest again in that life that preceded earthly life. It can be said that, with the exception of the last third of the 19th century, people were still somewhat interested in the question of immortality in spiritual life, but they were only interested in the question of immortality insofar as spiritual life in immortality is a continuation of earthly life. The philosophers did it that way, but these philosophers were basically, despite their claim to be doing unprejudiced science, in many respects miserable people who, while they believed they were doing unprejudiced science, did nothing more than continue the prejudices that arose from certain currents. Consider that at the time of Origen, the Church condemned the pre-existence of the soul, that it condemned Origen because he taught this pre-existence, so that the Church was in a certain dilemma: there was Origen, the greatest of the Church Fathers, and it could not be denied that Origen taught pre-existence. But that is forbidden in the church. So there was a great dilemma. Throughout the Middle Ages, people were accustomed not to teach about pre-existence. The professors of philosophy continued this well, and so did the writers of philosophy, but they believed that they were thinking without preconditions. They did the same in other questions, in questions for which I have already given examples here. Now it must be realized above all that the direction of thought, the direction of human contemplation, must undergo a serious change through spiritual science. This life on earth will only appear in its true value when one becomes conscious that it is a continuation of a spiritual life. And it can only be understood if it is grasped as such. Then, too, one will arrive at a more sound judgment on the other side of the question when one looks at it in this light. When one realizes more clearly that this life on earth has a significance for the life in the beyond, that man in the beyond strives to come here to earth to have this life on earth because he needs it, then one will ask about the value of this life on earth much more from just such a premise than one has done so far.

But one thing in particular will be able to point out to you how important it is to ask about the value of this earthly life. Two things are often not very clearly distinguished from each other, namely: Man thinks - and: Man has thoughts. But the two things are really very different from each other. Thinking is a power that man has, an activity; and this activity first leads to thoughts. Now, we bring the activity of thinking, this power that lives in thinking, into this earthly life from the time between death and a new birth. We apply this power of thinking to external perceptions through the senses and think about the surroundings that we have here. But these things in our surroundings have no significance for the time between death and a new birth, because there they are nothing. They are only here for the senses. Therefore, the thoughts we have here about the things that are spread out before our senses have no significance for life after death; but it does have a significance for life after death that we feed the power of thought at all, because this power of thought remains with us for the whole of life between death and a new birth. The thoughts that we accept from sensory perceptions are of no use to us after death. They only serve as clues to remember the self during the life between birth and death.

Imagine two people. One of them is not at all interested in what can be learned about life in the spiritual worlds through something like spiritual science. He only thinks about what the senses present and what ordinary science teaches; but that is nothing more than what the senses present. And he says: I will wait to see what the spiritual world is like before I penetrate it. From a certain point of view, they are, I might say, the less culpable in comparison with those who appeared in the 19th century and believed that they had to deny the existence of a spiritual world altogether, with all the power of science, according to the saying that the poet has such a person utter: “As surely as there is a God in heaven, I am an atheist!” — It was from such a frame of mind, after all, that 19th-century atheism was sometimes born, out of such “thoughtful soul-searching”. But let us take a person who simply does not engage in forming thoughts about the spiritual worlds. That would be one person. The other person engages in forming thoughts about the spiritual world. These are different thoughts from those that one takes in through the senses. It cannot be denied that they are different thoughts. This is already evident from the fact that the thoughts through which a spiritual world is not perceived are, in the opinion of most people living today, the clever thoughts, the real thoughts; the thoughts that spiritual science describes are the crazy, the fantastic, the crazy thoughts, and so on.

But let us take these two people. What situation are they in when they have passed through the gate of death? The person who has not absorbed any thoughts about the spiritual worlds here, who has not allowed thoughts about the spiritual worlds to pass through his soul, is, as a being of soul, in the same situation after death as someone who has a physical body but has nothing to eat and must starve. For the thoughts we think here about the spiritual worlds are the nourishment for one of the most important powers that remain with us after death: for the power of thought. We have the power of thought just as we have the power of hunger here, but this power of hunger cannot be nourished at all between death and a new birth. Between death and a new birth we can have imagination, inspiration and intuition, but we cannot have thoughts as such. We have to acquire them here. We have to enter into the life between birth and death in order to acquire thoughts here. We live on these thoughts, which we have acquired here, the whole time between death and a new birth, and we starve for these thoughts if we do not have them. That is the difference. He who does not want to occupy himself with the spiritual worlds here on earth is doomed to become a spiritual starving person. And such a person, who is able to satisfy himself and thus live between death and a new birth, is the one I mentioned as the second one who occupies himself with thoughts such as we do here. If materialism were to become the only view held by people, then in the future, between death and a new birth, people would fall more and more prey to a spiritual famine. The result of this would be that they would enter the physical world stunted through the following incarnation. The spiritual world would wither away, and with the spiritual world the physical world would wither away in the future that humanity still has to go through during this earthly world. They have succeeded in making the saying “After us, the deluge” a certain attitude for unsuspecting humanity that does not know what is at stake. This saying, 'After us, the deluge', even if it is not done, lies at the bottom of the soul in a materialistic time. This saying has no meaning at all for those who know reality. For what humanity is doing at the present time, whether it wants to immerse souls in the spiritual worlds or not, is what lays the foundation for the future of development. The welfare of the Earth itself depends on mankind not giving up its thoughts about the spiritual worlds in the present. Those who live in the present should realize this more and more. For an enormous amount depends on the fact that the course of human development is understood spiritually.

We have tried to develop important concepts about the spiritual worlds, because ultimately the spiritual worlds do indeed extend into our physical world, and one cannot understand the physical world either without understanding the spiritual worlds. And we have developed the most diverse concepts. Now, a truly thinking person will come to realize that this spiritual-scientific thinking is particularly important for reality. You simply cannot understand the whole of reality if you only want to think scientifically, just as you cannot understand material existence if you only think scientifically and not spiritually. I will give you a very paradoxical and strange example of this.

I believe I emphasized here some time ago that about a year and a half ago a very significant thick book was published by an excellent contemporary natural scientist, Oscar Hertwig, a Haeckel student, “The Becoming of Organisms; a refutation of Darwin's theory of chance”. This is an excellent book that is right at the cutting edge of contemporary scientific research. And I have taken many opportunities recently to emphasize the significance and the leading ideas in it. For it is also a remarkable book from a cultural-historical point of view. You know that in 1869 Eduard von Hartmann appeared on the scene with his 'Philosophy of the Unconscious', at that time in the heyday of Darwinism, which had then found its materialistic interpretation. Eduard von Hartmann opposed it. Then the natural scientists cried out: Well, it is an amateur philosopher who talks about spirit and understands nothing about natural science! — The matter turned out as I have already described it several times. One day a book appeared about which even Haeckel's student Oskar Schmidt wrote: “There is someone who understands something about natural science. He gave Hartmann what for! We ourselves could not say it better; let him come to us, and we will welcome him as one of our own! — They have done a terrible job of advertising. A second edition became necessary. Then the author named himself: it was Eduard von Hartmann! That's when they stopped advertising it. It was high time that someone took a stand and showed people that those who speak of the spirit are no less intelligent than those who deny it. Eduard von Hartmann wrote several other works in which he pointed out the one-sidedness of Darwinism. He did not find much favor with it. But one can say: After calm, well-trained research, a man like Oscar Hertwig has come to think the way Eduard von Hartmann spoke as early as 1869. He even quotes him frequently in his work. And everything is structured in an exemplary way in this book, 'The Becoming of Organisms'. Here one can actually study a prime example of a matter that could grow out of the scientific method of the present day, and has grown out of it.

Now, a few weeks ago, the same man published a kind of sequel to this book: “In Defense of Social, Ethical and Political Darwinism.” It is hard to imagine a more stupid book than this one, which Oscar Hertwig allowed to follow his first epoch-making work. It is hard to imagine anything more inadequate, anything more tinny than this book. As you can see, in the field of our spiritual science, it is necessary to acquire a certain lack of authority, because if our dear friends, after I have praised the truly epoch-making book to the skies and will always do so, now buy the second book on the basis of authority and say to themselves, “So we have to see this as something great,” they will be very much mistaken. The purpose of spiritual science is to enable us to form judgments freely and to be ready in every direction and at every moment to face the phenomena that come our way. Even in the most esoteric spiritual-scientific endeavors, no credence in authority can be tolerated, otherwise the result will not be spiritual science but a caricature of it. What is the cause of what I have described? It arises from the fact that today one can be a great epoch-making natural scientist, that is, one can be in a position to develop everything concerning material events and their manifestations according to the methods of the 19th and 20th centuries; but as soon as one begins to reflect on what lies in the human sphere, what lives in man, how people live together socially, when they live together ethically and morally, when they want to develop politically, want to develop political ideas, at that moment, when one begins to think about those things in which the spiritual element plays a role, one can, despite being a brilliant natural scientist, be an absolutely stupid person, because natural science is of no use at all. And just such a literary example has emerged in our time to really substantiate this, which can be seen from spiritual science; to really present it in reality. For anyone reading this second book by Oscar Hertwig will notice that there is not a single thought about what relates to social, ethical or political life, as would be quite appropriate in the present, for the present is really not exactly rich in fruitful social, ethical and especially political ideas. But that also stems from the fact that purely scientific thinking has been completely overestimated. And here Oscar Hertwig has the best of intentions; he wants to move this scientific thinking away from social, ethical and political thinking. But since he has nothing at all about the latter, it is of no use for him to reject the former. This book contains the most curious intellectual somersaults. I will only point out one thing, always assuming that the first book I mentioned is an excellent one.

People do not notice it: Oscar Hertwig is an authority; our time does not believe in authority, but it falls for any authority that is officially presented to it. People are willing to be taught; some things do not even strike them. But in the second book, Oscar Hertwig wants to make it clear to people what has to be done to think scientifically. He can do it, but he does not understand what it is. After all, you can do it instinctively. The methods are great; you just need to be educated for it, you don't have to develop in your thoughts what you are doing. This is where Oscar Hertwig comes to the following strange conclusion. He talks about how one should actually conduct scientific research in order to recognize things in one's environment. He says: The great model for physical, chemical and biological thinking has been provided by astronomers, and it is important that people learn to think about physical, chemical and actual life phenomena in the same way that astronomers think about celestial phenomena. It is very suggestive to say: imitate the greatness of thinking in Kepler, in Copernicus, in Newton, in order to understand the phenomena that are around you! But just think about what is behind it! The phenomena of life, the physical, the chemical phenomena, the phenomena of life are all around us; the facts are very close to us and we encounter them all the time. And now we are to obtain science by directing ourselves to the facts that are as far removed as possible from us; thus, because we are as far removed as possible from the facts of celestial phenomena, we are to develop from them the knowledge of that which actually surrounds us. One cannot form a more insane thought than such a thing. But thousands upon thousands of people read past such madness and suspect nothing of the fact that such follies corrupt the whole thinking of the present time, that if it takes hold, it must make people more and more alienated from reality. And then one cannot see one's way into any social, ethical or political structure if one starts from such thinking and such sentences. It is one of the tasks of our spiritual science to see clearly through what is in the so-called spiritual life of the present day.

I said that we had to deal with pointing out the spiritual forces that do indeed extend into the ordinary physical world. And we have spoken again and again about the fact that the human being, with his life, stands in three currents of force, in the luciferic, in the ahrimanic and in the one that is actually appropriate for the development of humanity. I have often pointed out that one must not say: I avoid the Luciferic, I avoid the Ahrimanic – if one avoids it, one will only plunge into it all the more, but one must be clear about it, one must really study, get to know the human being's standing in these three currents. One must take the knowledge of Lucifer and Ahriman into life.

Now, much of the social and historical structure of humanity in the last centuries or millennia has been very much under Luciferic impulses that came from within man. One could cite many, many things that were under Luciferic impulses, but I will cite only one, in which everyone will immediately see the Luciferic.

Ambition and vanity play a major role in the way people position themselves on the various poles of their lives, the various points of view in life. Many a person would never have aspired to this or that position if the social structure had not been the cause of this vanity being stirred up in one direction or another. All this business about titles, ranks and orders is ultimately based on the Luciferic element. And just try to consider impartially how much of what people achieve in life is purely due to the fact that they aspired to these fishing rods of ambition, to these baits. Try to consider how people are placed, one above the other, one under the other; how social institutions take this ambition into account. Try to realize how this has built the social structure. In this field, Lucifer has played an extraordinarily important role.

Let us consider another phenomenon that is now beginning to be practiced and admired. And here, in the field of spiritual scientific work, is the place to consider such things in a proper and realistic way. If you pay attention to some of the various things that are now becoming popular in the present, you will find among them what are now called the “gifted examinations”. The purpose of these examinations is to single out the gifted from among the children and young people. There is a danger that these aptitude tests will lead to true idolatry. How are they done? You have trained psychologists who, although they understand nothing of the soul, understand psychology all the better; psychologists who are trained in the methods of the present and who are thus able to select the gifted from a series of young people or children, so that the right man can later be in the right place, of course. One baits now less, one believes, in the future with the ambition, with the vanity, but one makes gifted examinations. These gifted examinations refer to the speed of comprehension, to the memory. Senseless words are written down, and the one who can remember them faster has a better memory than the one who can remember them less quickly. Intelligence tests are made. A word, a second, a third word that have no connection are given, and then the students are asked to find a connection. So, for example, one writes: “robber” and “mirror” and says: Now think of something between robber and mirror. — One person now thinks: The robber sees himself in the mirror. The other thinks: I have a mirror in my room, a robber sneaks in and I see it in the mirror. The latter has thought more complicatedly and is therefore more gifted. Then the matter is made statistical and those who are most intelligent are selected; they are then taken as the right people to be placed in the right place.

You see, anyone who objects to this great achievement of the present day on the basis of the conditions that now prevail here is considered a very stupid fool who knows nothing about what it is all about.

Now, let us take a look at this whole matter. What exactly are we examining when we test people in this way? We are not examining anything that really has to do with their soul. We only have to consider one thing: that probably the most important people of the past, those who have achieved the greatest things, would have been considered untalented after such tests. Consider even Helmholtz, who is regarded as a celebrity by modern man; if he had been subjected to such a test of talent, he would certainly not have reached the position he later held. These tests of talent have nothing to do with the development of the soul abilities of the human individuality, but everything to do with the sum of the Ahrimanic forces within man. It is not the person who is tested, but the Ahrimanic forces within him. And so, just as one has previously reckoned with Luciferic forces, one now begins to count on Ahrimanic forces and to establish a social structure that is built purely on Ahrimanic forces. However, only those who really engage with spiritual scientific content and who want to see through the world spiritually will be able to see through such things. Because what I have told you now about the aptitude tests is presented by a large number of people and their journalistic followers as one of the most significant achievements of the present day, presented in such a way that the social structure of the future can be built on the basis of this examination. And the public, which does not believe in authority, this poor public, has no opportunity to reflect on what such a matter is actually about. It does not have the opportunity to form clear concepts about such a matter. But that is what matters.

If, after taking in some of the things we have on our minds today, you begin to form ideas about what needs to happen first for humanity, what needs to happen in terms of the spiritual development process, then you are asking the right questions. But then you will endeavor to grasp the human individualities in order to teach them what they should be interested in. You will not come to test the Ahrimanic abilities, because these Ahrimanic abilities will lead to humanity being treated entirely as a sum of machines. You only test the mind in the outer body. One tests the human being only to the extent that he is a machine when he is subjected to this aptitude test. And a social selection is created that only makes the best types of physical machines the leaders of humanity. Nowhere is there any reflection on what basically rests in the soul, and what can never come to the surface in such tests. But I do not blame anyone if they run after such things in an almost idolatrous way today, because someone who has not studied spiritual science at all can only do as they do and surrender to the judgment that it is the smartest thing to do in the present. But this gradually leads away from real human liveliness, from human reality. It leads into abstract areas, into that which is dead in human life and is dominated only by the spirituality of Ahriman. One must see through the full seriousness of such things, how people are drawn away from the real. And that is something that confronts one with particular intensity in the present: the drawing away of people from reality. For anyone who has no sense of spiritual reality will gradually lose their sense of ordinary external reality as well, the reality that surrounds them every day, if they are not forced by their profession or other things to pay attention to reality.

I will give you an example of this: something very cute happened the other day. An article by Fritz Mauthner, the critic of language, appeared in a very popular newspaper. In this article, Fritz Mauthner, who is an extraordinarily clever man, complains about a booklet that has appeared in the collection “From Nature and the Spiritual World” and that develops the astrological ideas that have emerged in a way that is entirely in line with current materialistic science – and in fact in the way a modern university professor does – as it is. At the end, the person in question develops the horoscope of Goethe and explains that it can be used to show how things went in Goethe's life. But actually, the good professor only makes fun of those who believe in horoscopes. He wants to show them as something that can be interpreted in different ways. Fritz Mauthner rants and raves through three columns of the “Berliner Tageblatt”. One could not understand why he was actually ranting. There was not the slightest reason to rant. He actually has the same opinion as the one who wrote the little book, both look at astrology from the same point of view. And very soon the Tageblatt also published a correction by the author, in which he says that he does not understand Mauthner. He did not explicitly say on every third line: I scold astrology —, but he actually has no more interest in astrology than Fritz Mauthner does; he fully agrees with him. The Berliner Tageblatt – newspapers are very clever – adds that it has no reason to take the author to task and accuse Fritz Mauthner of misunderstandings. Fritz Mauthner was in fact the theater critic of the Berliner Tageblatt for many years and now writes a kind of theater column for this newspaper.

For his part, Fritz Mauthner says that he also has nothing to say about this anti-criticism by the author. One was faced with the strange fact that two people actually agree with each other, but one lashes out at the other. Fritz Mauthner gets angry when he hears something about astrology, or when someone writes something about horoscopes. Otherwise it would be inconceivable that he would have written this article. He writes as though the other were the most terrible astrologer, who wanted to throw the validity of Goethe's horoscope in people's faces. So there you have an example of how two people fight each other, one voluntarily, Fritz Mauthner, the other out of necessity, because Fritz Mauthner attacked him first, two people between whom there is not the slightest difference. How can that be? Such a thing can only happen when two people have nothing to do with reality, which is itself narrowly defined, when both live out of something other than reality. The most glorious example of this is that people talk and talk today, and talk very cleverly – Fritz Mauthner is a very clever man – but there is nothing behind the talk. There is not the slightest reason to talk like that.

There you have an example of a completely logical construction of thoughts that have absolutely nothing to do with reality. This is what happens to thoughts that get out of the habit of having anything to do with spiritual reality, because then the thought gradually loses all its connections to reality. It is important to realize this. And that is also the terrible seriousness of the matter. For in the end it does not matter whether Fritz Mauthner and the Heidelberg professor are attacking each other and their words have no meaning at all because there is no reality behind them, or whether they are two politicians, one of whom speaks in America and the other in Europe, and who perhaps even speak in agreement, despite being totally different. If all people who talk like this are absolutely alien to reality, have nothing to do with what really lives in things, then this estrangement from reality will spread. It has spread. For the example I gave, of Fritz Mauthner and Professor Boll, is only a grotesque example. But it is everywhere present. That is how it is done today. And what does it lead to? It leads to conflict. It is relatively easy to be united when you deal with reality; but when you stand by reality, it leads to conflict. Little by little, people will realize how much of our catastrophic events are connected with this prevailing mood of the present, and what a serious thing it is. For just go out and ask the numerous readers of this newspaper, which is one of the most widely read in Germany, whether they even notice the grotesque and paradoxical aspects that are coming to light! People are oblivious to all of this. But it does not pass unnoticed in the events themselves; there it has its bitterly evil effects. For what is being done here is nothing less than an abuse of human intellectual power. Do you think that if these mental powers, which are used for nothing because they are alien to reality, were applied in the right way, then reality would be promoted, then they would be in the normal current; but as it is, they benefit Ahriman. It is alien to reality for the middle current, but it happens, it slips into a sphere, and that is what matters. That is the seriousness of the matter. It does not pass unnoticed, but slips into another sphere and creates facts. It creates facts that do not correspond to the true situation. Because, even on the surface, purely rationally, purely intellectually, one can imagine how that creates facts.

Our time does not believe in authority. People test everything and keep what is best! Nevertheless, it does happen that people believe in authority. A person like Fritz Mauthner has countless followers who believe his every word. They are naturally impressed by such an article. Think how many thoughts are stimulated by such an article. They are all drawn into the Ahrimanic sphere in which the article flows. The matter is unreal, and things are pushed into an unreality by it. That is what matters.

What one would like to do with such things, my dear friends, is to point out again and again the tremendous seriousness behind such considerations. Because it is true: What I have characterized in individual cases, you will encounter at every turn today. We are in the time when we only do the right thing if we decide to see clearly, without prejudice, to face life impartially. That is our task. And that is precisely what spiritual science is meant to lead to, by building the bridge between the human inner life and reality in the right way. For in this respect, people live in the most terrible fogs. One cannot begin to describe what arises when one delves into this, how people live in this respect today, in dense fog. It must be so, for people must learn to rely on themselves. People must learn to create clarity through themselves, not to get clarity through authority. This must become one of the best, one of the most important achievements of spiritual studies for the individual human soul, to gain a free, clear, unbiased judgment about what life around them offers; to break the habit that basically dominates all of humanity today: to be asleep to events. People oversleep what is right in front of them. And to shroud them in a fog is precisely the endeavor of those who come with one-sided, all kinds of monistic or “scientifically based” — as they say — ideas, but who are nothing more than materialists. For they claim, indeed assert, that they are building the bridge to reality. They lead away from reality. Tell Oscar Hertwig that he is looking at things in an unrealistic way, he will laugh at you and cannot see that he is doing so. But as a spiritual scientist, you must be somewhat shocked when you read that the closest facts of life are to be considered according to the pattern of celestial phenomena, where the facts are as far away as possible. To go through life like this, paying attention to what we experience not in books but right under our noses from morning till night – not when we are among anthroposophists, of course – offers all kinds of things that we have to pay attention to without prejudice today. For humanity is at a significant turning point. And what I have said is not a criticism of the time, but only an emphasis of what is necessary by saying: This is how it is. It is good that it has come to this, because it calls on people to stand on their own two feet and become independent. The Deity did not set itself the task of leading people through evolution as spiritually and mentally dependent automatons, and so it had to let them come to the present situation. It is wise and good, but it must also be recognized in the right way and acted upon accordingly.

To let this attitude emerge from the deepest impulses of our being as the innermost stimulus of our strength for life, that must become one of the results of our spiritual-scientific occupation. Then we may not found a voluptuous, comfortable revelry in unworldly ideas, which is so good when one wants to oversleep life; but we found that genuine worship of life, which leads the divine-spiritual forces, which are the basis of all reality, through the most important instrument for this earth

instrument to the realization of this divine-spiritual in this earthly life.

More about this next time.

Today's lecture is intended to be just one episode in the series of lectures I have given, an insertion, in fact, for the reason that it is necessary for anthroposophists to be alert people, that is, to form an opinion by looking at the world in a certain way. And so it is necessary from time to time to insert one or other of these into lectures that otherwise deal with anthroposophical material, in order to open up a view of the other events, of the other state of our civilization. And today I would like to expand on what I briefly mentioned in the last article in the “Goetheanum”, where I talked about a publication that has just been released: “Decay and Rebuilding of Culture” by Albert Schweitzer. It describes itself as the first part of a philosophy of culture and is essentially concerned with a kind of critique of contemporary culture. However, in order to support some of the characteristics that Albert Schweitzer gives of the present, I would like to start by presenting the existence of the culture that Albert Schweitzer wants to address through a single, but perhaps characteristic example. I could have chosen thousands. You can only pick and choose from the full cultural life of the present, but rather from the full cultural death of the present, and you will always find enough. That is precisely the point, as I also noted in the pedagogical lectures yesterday and today, that we are getting used to looking at such things with an honestly alert eye. And so, to establish a kind of foundation, I have selected something from the series that can always be considered a representation of contemporary intellectual culture. I have chosen a rector's speech that was delivered in Berlin on October 15, 1910. I chose this speech because it was given by a medical doctor, a person who is not one-sidedly immersed in some kind of philosophical cultural observation, but who, from a scientific point of view, wanted to give a kind of contemporary tableau.

Now I do not want to trouble you with the first part of this rectorate speech, which is mainly about the Berlin University, but I would like to familiarize you more with the general world view that the physician Rubner – because that is who it is – expressed on a solemn occasion at the time. It is perhaps a characteristic example because it dates back to 1910, when everyone in Europe and far beyond was optimistically convinced that there was a tremendous intellectual upturn and that great things had been achieved. The passage I want to select is a kind of apostrophe to the student body, but one that allows us to see into the heart of a representative figure of the present age and understand what is really going on there. First of all, the student body is addressed as follows: “We all have to learn. We bring nothing into the world but our instrument for intellectual work, a blank page, the brain, differently predisposed, differently capable of development; we receive everything from the outside world.”

Well, if you have gone through this materialistic culture of the present day, you can indeed have this view. There is no need to be narrow-minded. You have to be clear about the power that materialistic culture exerts on contemporary personalities, and then you can understand when someone says that you come into the world with a blank sheet, the brain, and that you receive everything from the outside world. But let us continue to listen to what this address to students has to say. It begins by explaining, apparently somewhat more clearly, how we are a blank slate, how the child of the most important mathematician must learn the multiplication table again, because, unfortunately, he has not inherited advanced mathematics from his father, how the child of the greatest linguist must learn his mother tongue again, and so on. No brain can grasp everything that its ancestors have experienced and learned. But now these brains are being advised what they, as completely blank slates, should do in the world in order to be written on. It goes on to say: “What billions of brains have considered and matured in the course of human history, what our spiritual heroes have helped create...” — not true, that is said for two pages in a row, it is inculcated into people: they are born with their brains as a blank slate and should just be careful to absorb what the spiritual heroes have created.

Yes, if these intellectual heroes were all blank slates, where did it all come from, what they created, and what the other blank slates are supposed to absorb? A strange train of thought, isn't it! - So: “What our spiritual heroes have helped to create is received” by this blank sheet of brain “in short sentences through education, and from this its uniqueness and individual life can now unfold.”

On the next page, these blank pages, these brains, are now presented with a strange sentence: “What has been learned provides the basic material for productive thinking.” So now, all at once, productive thinking appears on the blank pages, these brains. It would be natural, though, for someone who speaks of brains as blank pages not to speak of productive thinking.

Now a sentence that shows quite clearly how solidly materialistic the best of them gradually came to think. For Rubner is not one of the worst. He is a physician and has even read the philosopher Zeller, which is saying something. So he is not narrow-minded at all, you see. But how does he think? He wants to present the refreshing side of life, so he says: “But there is always something refreshing about working in a new, previously untilled field of the brain.” So when a student has studied something for a while and now moves on to a different subject, it means that he is now tilling a new field of the brain. As you can see, the thought patterns have gradually taken on a very characteristic materialistic note. “Because,” he continues, “some fields of the brain only yield results when they are repeatedly plowed, but eventually bear the same good fruit as others that open up more effortlessly.”

It is extremely difficult to follow this train of thought, because the brain is supposed to be a blank slate, and now it is supposed to learn everything from the written pages, which must also have been blank when they were born. Now this brain is supposed to be plowed. But now at least one farmer should be there. The more one would go into such completely incredible, impossible thinking, the more confused one would become. But Max Rubner is very concerned about his students, and so he advises them to work the brain properly. So they should work the brain. Now he cannot help but say that thinking works the brain. But now he wants to recommend thinking. His materialistic way of thinking strikes him in the neck again, and then he comes up with an extraordinarily pretty sentence: “Thinking strengthens the brain, the latter increases in performance through exercise just like any other organ, like our muscle strength through work and sport. Studying is brain sport.

Well, now the Berlin students in 1910 knew what to think: “Thinking is brain sport.” Yes, it does not occur to the representative personality of the present what is much more interesting in sport than what is happening externally. What is actually going on in the limbs of the human being during the various sporting movements, what inner processes are taking place, would be much more interesting to consider in sport. Then one would even come across something very interesting. If one were to consider this interesting aspect of sport, one would come to the conclusion that sport is one of those activities that belong to the human being with limbs, the human being with a metabolism. Thinking belongs to the nervous-sensory human being. There the relationship is reversed. What is turned inward in the human being, the processes within the human being, come to the outside in thinking. And what comes to the outside in sport comes to the inside. So one would have to consider the more interesting thing in thinking. But the representative personality has simply forgotten how to think, cannot bring any thought to an end at all.

Our entire modern culture has emerged from such thinking, which is actually incomplete in itself and always remains incomplete. You only catch a glimpse of the thinking that has produced our culture on such representative occasions. You catch it, as it were. But unfortunately, those who make such discoveries are not all that common. Because in a Berlin rectorate speech, a university speech on a festive occasion: “Our goals for the future” - if you are a real person of the present, you are taken seriously. That's what science says, that's what the invincible authority of science says, it knows everything. And if it is proven that thinking is brain sport, well, then you just have to accept it; then after millennia and millennia, people have become so clever that they have finally come to the conclusion that thinking is brain sport.

I could continue these reflections now into the most diverse areas, and we would see everywhere that I cannot say the same spirit, that the same evil spirit prevails, but that it is naturally admired. Well, some insightful people saw what had become of it even before the outwardly visible decline occurred. And one must say, for example: Albert Schweitzer, the excellent author of the book “History of Life-Jesus Research, from Reimarus to Wrede,” who, after all, was able to advance in life-Jesus research to the apocalyptic through careful, thorough, penetrating and sharp thinking, could be trusted to also get a clear view of the symptoms of decay in contemporary culture. Now he assured us that this writing of his, “Decay and Rebuilding of Culture,” was not written after the war, but that the first draft was conceived as early as 1900, and that it was then elaborated from 1914 to 1917. Now it has been published. And it must be said that here is someone who sees the decline of culture with open eyes. And it is interesting to visualize what such an observer of the decline of culture has to say about what has been wrought on this culture, as if with sharp critical knives. The phrases with which contemporary culture is characterized come across like cutting knives. Let us let a few of these phrases sink in. The first sentence of the book is: “We are in the throes of the decline of culture. The war did not create this situation. It is only one manifestation of it. What was given spiritually has been transformed into facts, which in turn now have a deteriorating effect on the spiritual in every respect.” - “We lost our culture because there was no reflection on culture among us.” — “So we crossed the threshold of the century with unshakable illusions about ourselves.” — “Now it is obvious to everyone that the self-destruction of culture is underway.”

Albert Schweitzer also sees it in his own way – I would say, somewhat forcefully – that this decline of culture began around the middle of the 19th century, around that middle of the 19th century that I have so often referred to here as an important point in time that must be considered if one wants to understand the present in some kind of awareness. Schweitzer says about this: “But around the middle of the 19th century, this confrontation between ethical ideals of reason and reality began to decline. In the course of the following decades, it came more and more to a standstill. The abdication of culture took place without a fight and without a sound. Its thoughts lagged behind the times, as if they were too exhausted to keep pace with it.” - And Schweitzer brings up something else that is actually surprising, but which we can understand well because it has been discussed here often in a much deeper sense than Schweitzer is able to present. He is clear about one thing: in earlier times there was a total worldview. All phenomena of life, from the stone below to the highest human ideals, were a totality of life. In this totality of life, the divine-spiritual being was at work. If one wanted to know how the laws of nature work in nature, one turned to the divine-spiritual being. If one wanted to know how the moral laws worked, how religious impulses worked, one turned to the divine-spiritual being. There was a total world view that had anchored morality in objectivity just as the laws of nature are anchored in objectivity. The last world view that emerged and still had some knowledge of such a total world view was the Enlightenment, which wanted to get everything out of the intellect, but which still brought the moral world into a certain inner connection with what the natural world is.

Consider how often I have said it here: If someone today honestly believes in the laws of nature as they are presented, they can only believe in a beginning of the world, similar to how the Kant-Laplacean theory presents it, and an end of the world, as it will one day be in the heat death. But then one must imagine that all moral ideals have been boiled out of the swirling particles of the cosmic fog, which have gradually coalesced into crystals and organisms and finally into humans, and out of humans the idealistic ethical view swirls. But these ethical ideals, being only illusions, born out of the swirling atoms of man, will have vanished when the earth has disappeared in heat death. That is to say, a world view has emerged that refers only to the natural and has not anchored moral ideals in it. And only because the man of the present is dishonest and does not admit it to himself, does not want to look at these facts, does he believe that the moral ideals are still somehow anchored. But anyone who believes in today's natural science and is honest must not believe in the eternity of moral ideals. He does it out of cowardly dishonesty if he does. We must look into the present with this seriousness.

And Albert Schweitzer also sees this in his own way, and he seeks to find out where the blame lies for this state of affairs. He says: “The decisive factor was the failure of philosophy.” Now one can have one's own particular thoughts about this matter. One can believe that philosophers are the hermits of the world, that other people have nothing to do with philosophers. But Albert Schweitzer says quite correctly at a later point in his writing: “Kant and Hegel ruled millions who never read a line of theirs and did not even know that they obeyed them.” The paths that the world's thoughts take are not at all as one usually imagines. I know very well, because I have often experienced it, that until the end of the 19th century the most important works of Hegel lay in the libraries and were not even cut open. They were not studied. But the few copies that were studied by a few have passed into the whole of educational life. And there is hardly a single one of you whose thinking does not involve Kant and Hegel, because the paths are, I would say, mysterious. And if people in the most remote mountain villages have come to read newspapers, it also applies to them, to these people in the mountain villages, that they are dominated by Kant and Hegel, not only to this illustrious and enlightened society sitting here in the hall.

So you can say, like Albert Schweitzer: “The decisive factor was the failure of philosophy.” In the 18th and early 19th centuries, philosophy was the leader of public opinion. She had dealt with the questions that arose for people and the time, and kept a reflection on them alive in the sense of culture. In philosophy at that time, there was an elementary philosophizing about man, society, people, humanity and culture, which naturally produced a lively popular philosophy that often dominated opinion and maintained cultural enthusiasm.

And now Albert Schweitzer comments on the further progress: “It was not clear to philosophy that the energy of the cultural ideas entrusted to it was beginning to be questioned. At the end of one of the most outstanding works on the history of philosophy published at the end of the 19th century, the same work that I once criticized in a public lecture, this work on the history of philosophy, “this is defined as the process in which,” and now he quotes the other historian of philosophy, ”with ever clearer and more certain consciousness, the reflection on cultural values has taken place, the universality of which is the subject of philosophy itself.” Schweitzer now says: “In doing so, the author forgot the essential point: that in the past, philosophy not only reflected on cultural values, but also allowed them to emerge as active ideas in public opinion, whereas from the second half of the 19th century onwards they increasingly became a guarded, unproductive capital for it.”

People have not realized what has actually happened to the thinking of humanity. Just read most of these century reflections that appeared at the turn of the 19th and 20th centuries. If one did it differently, as I did in my book, which was later called “The Riddles of Philosophy”, then of course it was considered unhistorical. And one of these noble philosophers reproached me because the book was then called “World and Life Views in the 19th Century” for saying nothing about Bismarck in it. Yes, a philosopher reproached this book for that. Many other similar accusations have been made against this book because it tried to extract from the past that which has an effect on the future. But what did these critics usually do? They reflected. They reflected on what culture is, on what already exists. These thinkers no longer had any idea that earlier centuries had created culture.

But now Albert Schweitzer comes along and I would like to say that he seems to have resigned himself to the future of philosophy. He says: It is actually not the fault of philosophy that it no longer plays an actual productive role in thinking. It was more the fate of philosophy. For the world in general has forgotten how to think, and philosophy has forgotten it along with the rest. In a certain respect, Schweitzer is even very indulgent, because one could also think: If the whole world has forgotten how to think, then at least the philosophers could have maintained it. But Schweitzer finds it quite natural that the philosophers have simply forgotten how to think along with all the other people. He says: “That thinking did not manage to create a world view of an optimistic-ethical character and to base the ideals that make up culture in such a world view was not the fault of philosophy, but a fact that arose in the development of thought.” - So that was the case with all people. —- “But philosophy was guilty of our world because it did not admit the fact and remained in the illusion that it really maintained a progress of culture.”

So, with the other people, the philosophers have, as Albert Schweitzer says with his razor-sharp criticism, forgotten how to think; but that is not really their fault, that is just a fact, they have just forgotten how to think with the other people. But their real fault is that they haven't even noticed that. They should have noticed it at least and should have talked about it. That is the only thing Schweitzer accuses the philosophers of. “According to its ultimate destiny, philosophy is the leader and guardian of general reason. It would have been its duty to admit to our world that the ethical ideals of reason no longer found support in a total world view, as they used to, but were left to their own devices for the time being and had to assert themselves in the world through their inner strength alone.” And then he concludes this first chapter by saying: “So little philosophy was made about culture that it did not even notice how it itself, and the times with it, became more and more cultureless. In the hour of danger, the guard who was supposed to keep us awake slept. So it happened that we did not struggle for our culture.”

Now, however, I ask you not to do this with these sentences of Albert Schweitzer, for example, by saying to yourself or a part of you: Well, that is just a criticism of German culture, and it does not apply to England, to America, and least of all to France, of course! Albert Schweitzer has written a great number of works. Among these are the following, written in English: “The Mystery of the Kingdom of God”; then another work: “The Question of the Historical Jesus”; then a third; and he has written some others in French. So the man is international and certainly does not just speak of German culture, but of the culture of the present day. Therefore it would not be very nice if this view were to be treated the way we experienced something in Berlin once. We had an anthroposophical meeting and there was a member who had a dog. I always had to explain that people have repeated lives on earth, reincarnation, but not animals, because it is the generic souls, the group souls, that are in the same stage, not the individual animal. But this personality loved her dog so much that she thought, even though she admitted that other animals, even other dogs, do not have repeated lives, her dog does have repeated lives, she knows that for sure. There was a little discussion about this matter – discussions are sometimes stimulating, as you know, and one could now think that this personality could never be convinced and that the others were convinced. This also became clear immediately when we were sitting in a coffee house. This other member said that it was actually terribly foolish of this personality to think that her dog had repeated earthly lives; she had realized this immediately, it was quite clear from anthroposophy that this was an impossibility. Yes, if it were my parrot! That's what it applies to! — I would not want that this thought form would be transferred by the different nationalities in such a way that they say: Yes, for the people for whom Albert Schweitzer speaks, it is true that culture is in decline, that philosophers have not realized it themselves, but — our parrot has repeated lives on earth!

In the second chapter, Albert Schweitzer talks about “circumstances that inhibit culture in our economic and intellectual life,” and here, too, he is extremely sharp. Of course, there are also trivialities, I would say, of what is quite obvious. But then Albert Schweitzer sees through a shortcoming of modern man, this cultureless modern man, by finding that modern man, because he has lost his culture, has become unfree, and is unsettled. Well, I have read sentences to you by Max Rubner – they do not, however, indicate a strong collection of thoughts. The representative modern man is unsettled.

Then Albert Schweitzer adds a cute epithet to this modern man. He is, in addition to being unfree and uncollected, also “incomplete”. Now imagine that these modern people all believe that they are walking around the world as complete specimens of humanity. But Albert Schweitzer believes that today, due to modern education, everyone is put into a very one-sided professional life, developing only one side of their abilities while allowing the others to wither away, and thus becoming an incomplete human being in reality. And in connection with this lack of freedom, incompleteness and lack of focus in modern man, Albert Schweitzer asserts that modern man is becoming somewhat inhumane: “In fact, thoughts of complete inhumanity have been moving among us with the ugly clarity of words and the authority of logical principles for two generations. A mentality has emerged in society that alienates individuals from humanity. The courtesy of natural feeling is fading.” - I recall the Annual General Meeting we had here, where courtesy was discussed! — ”In its place comes behavior of absolute indifference, with more or less formality. The aloofness and apathy emphasized in every way possible towards strangers is no longer felt as inner coarseness at all, but is considered to be a sign of sophistication. Our society has also ceased to recognize all people as having human value and dignity. Parts of humanity have become human material and human things for us. If for decades it has been possible to talk about war and conquest among us with increasing carelessness, as if it were a matter of operating on a chessboard, this was only possible because an overall attitude had been created in which the fate of the individual was no longer imagined, but only present as figures and objects. When war came, the inhumanity that was in us had free rein. And what fine and coarse rudeness has appeared in our colonial literature and in our parliaments over the past decades as a rational truth about people of color, and passed into public opinion! Twenty years ago, in one of the parliaments of continental Europe, it was even accepted that, with regard to deported blacks who had been left to die of hunger and disease, it was said from the rostrum that they had “died as if they were animals.

Now Albert Schweitzer also discusses the role of over-organization in our cultural decline. He believes that public conditions also have a culture-inhibiting effect due to the fact that over-organization is occurring everywhere. After all, organizing decrees, ordinances, laws are being created everywhere today. You are in an organization for everything. People experience this thoughtlessly. They also act thoughtlessly. They are always organized in something, so Albert Schweitzer finds that this “over-organization” has also had a culture-inhibiting effect.

“The terrible truth that with the progress of history and economic development, culture does not become easier, but more difficult, was not addressed.” — “The bankruptcy of the cultural state, which is becoming more apparent from decade to decade, is destroying modern man. The demoralization of the individual by the whole is in full swing.

A person who is unfree, uncollected, incomplete, and lost in a lack of humanity, who has surrendered his intellectual independence and moral judgment to organized society, and who experiences inhibitions of cultural awareness in every respect: this is how modern man trod his dark path in dark times. Philosophy had no understanding for the danger in which he found himself. So she made no attempt to help him. Not even to reflect on what was happening to him did she stop him."

In the third chapter, Albert Schweitzer then talks about how a real culture would have to have an ethical character. Earlier worldviews gave birth to ethical values; since the mid-19th century, people have continued to live with the old ethical values without somehow anchoring them in a total worldview, and they didn't even notice: “They in the situation created by the ethical cultural movement, without realizing that it had now become untenable, and without looking ahead to what was preparing between and within nations. So our time, thoughtless as it was, came to the conclusion that culture consists primarily of scientific, technical and artistic achievements and can do without ethics or with a minimum of ethics. This externalized conception of culture gained authority in public opinion in that it was universally held even by persons whose social position and scientific education seemed to indicate that they were competent in matters of intellectual life.” — ”Our sense of reality, then, consists in our allowing the next most obvious fact to arise from one fact through passions and short-sighted considerations of utility, and so on and on. Since we lack the purposeful intention of a whole to be realized, our activity falls under the concept of natural events.

And Albert Schweitzer also sees with full clarity that because people no longer had anything creative, they turned to nationalism.

"It was characteristic of the morbid nature of the realpolitik of nationalism that it sought in every way to adorn itself with the trappings of the ideal. The struggle for power became the struggle for law and culture. The selfish communities of interests that nations entered into with each other against others presented themselves as friendships and affinities. As such, they were backdated to the past, even when history knew more of hereditary enmity than of inner kinship.

Ultimately, it was not enough for nationalism to set aside any intention of realizing a cultural humanity in its politics. It even destroyed the very notion of culture by proclaiming national culture.

You see, Albert Schweitzer sees quite clearly in the most diverse areas of life, it must be said. And he finds words to express this negative aspect of our time. So, I would say, it is also quite clear to him what our time has become through the great influence of science. But since he also realizes that our time is incapable of thinking – I have shown you this with the example of Max Rubner – Albert Schweitzer also knows that science has become thoughtless and therefore cannot have the vocation to lead humanity in culture in our time.

"Today, thinking has nothing more to do with science because science has become independent and indifferent to it. The most advanced knowledge now goes hand in hand with the most thoughtless world view. It claims to deal only with individual findings, since only these preserve objective science. It is not its business to summarize knowledge and assert its consequences for world view. In the past, every scientific person was, as Albert Schweitzer says, at the same time a thinker who meant something in the general intellectual life of his generation. Our time has arrived at the ability to distinguish between science and thinking. That is why we still have freedom of science, but almost no thinking science anymore.

You see, Schweitzer sees the negative side extremely clearly, and he also knows how to say what is important: that it is important to bring the spirit back into culture. He knows that culture has become spiritless. But this morning in my lecture on education I explained how only the words remain of what people knew about the soul in earlier times. People talk about the soul in words, but they no longer associate anything real with those words. And so it is with the spirit. That is why there is no awareness of the spirit today. One has only the word. And then, when someone has so astutely characterized the negative of modern culture, then at most he can still come to it, according to certain traditional feelings that one has when one speaks of spirit today – but because no one knows anything about spirit – then at most one can come to say: the spirit is necessary.

But if you are supposed to say how the spirit is to enter into culture, then it becomes so - forgive me: when I was a very young boy, I lived near a village, and chickens were stolen from a person who was one of the village's most important residents. Now it came to a lawsuit. It came to a court hearing. The judge wanted to gauge how severe the punishment should be, and to do that it was necessary to get an idea of what kind of chickens they were. So he asked the village dignitary to describe the chickens. “Tell us something more about what kind of chickens they were. Describe them to us a little!” Yes, Mr. Judge, they were beautiful chickens. — You can't do anything with that if you can't tell us anything more precise! You had these chickens, describe these chickens to us a little. — Yes, Mr. Judge, they were just beautiful chickens! - And so this personality continued. Nothing more could be brought out of her than: They were beautiful chickens.

And you see, in the next chapter Albert Schweitzer also comes to the point of saying how he thinks a total world view should be: “But what kind of thinking world view must there be for cultural ideas and cultural attitudes to be grounded in it?” He says, “Optimistic and ethical.” They were just beautiful chickens! It must be optimistic and ethical. Yes, but how should it be? Just imagine that an architect is building a house for someone and wants to find out what the house should be like. The person in question simply replies: “The house should be solid, weatherproof, beautiful, and it should be pleasant to live in.” Now you can make the plan and know how he wants it! But that is exactly what happens when someone tells you that a worldview should be optimistic and ethical. If you want to build a house, you have to design the plan; it has to be a concretely designed plan. But the ever-so-shrewd Albert Schweitzer has nothing to say except: “There were just beautiful chickens.” Or: “The house should be beautiful, that is, it should be optimistic and ethical.

He even goes a little further, but it doesn't come out much differently than the beautiful chickens. He says, for example, that because thinking has gone so much out of fashion, because thinking is no longer possible at all and the philosophers themselves do not notice that it is no longer there, but still believe that they can think, so many people have come to mysticism who want to work free of thought, who want to arrive at a world view without thinking. Now he says: Yes, but why should one not enter mysticism with thinking? So the worldview that is to come must enter mysticism with thinking. Yes, but what will it be like then? The house should be solid, weatherproof, beautiful and so that one can live comfortably inside. The worldview should be such that it enters mysticism through thinking. That is exactly the same. A real content is not even hinted at anywhere. It does not exist.

So how does anthroposophy differ from such cultural criticism? It can certainly agree with the negative aspects, but it is not satisfied with describing the house in terms of what it should be: solid and weatherproof and beautiful and such that it is comfortable to live in. Instead, it draws up plans for the house, it really sketches out the image of a culture. Now, Albert Schweitzer does object to this to some extent, saying, “The great revision of the convictions and ideals in and for which we live cannot be achieved by talking other, better thoughts into the people of our time than those they already have. It can only be achieved by the many reflecting on the meaning of life...” So that's not possible, talking better thoughts into the people of our time than those they already have, that's not possible! Yes, what should one do then in the sense of Albert Schweitzer? He admonishes people to go within themselves, to get out of themselves what they have out of themselves, so that one does not need to talk into them thoughts that are somehow different from those they already have.

Yes, but by searching within themselves for what they already have, people have brought about the situation that we are now in: “We are in the throes of the decline of civilization.” “We lost our way culturally because there was no thinking about culture among us,” and so on. Yes, all this has come about - and this is what Schweitzer hits so hard and with such intense thinking - because people have neglected any real, concrete planning of culture. And now he says: It is not enough for people to absorb something; they have to go within themselves. You see, you can say that not only Max Rubner, who cannot cope with his thinking everywhere, but even a thinker as sharp as Albert Schweitzer is not able to make the transition from a negative critique of culture to an acknowledgment of what must enter this culture as a new spiritual life. Anthroposophy has been around for just as long as Albert Schweitzer, who admittedly wrote this book from 1900 onwards. But he failed to notice that Anthroposophy positively seeks to achieve what he merely criticizes in negative terms: to bring spirit into culture. In this regard, he even gets very facetious. Because towards the end of the last part of his writing he says:

“In itself, reflecting on the meaning of life has a significance. If such reflection arises again among us” – it is the conditional sentence, only worsened, because it should actually read: If such reflection arose again among us! - “then the ideals of vanity and passion, which now proliferate like evil weeds in the convictions of the masses, will wither away without hope. How much would be gained for today's conditions if we all just spent three minutes each evening looking up thoughtfully at the infinite worlds of the starry sky...” he comes to the conclusion that it would be good for people if they looked up at the starry sky for three minutes every evening! If you tell them so, they will certainly not do it; but read how these things should be done in my book “How to Know Higher Worlds”. One does not understand why the step from the negative to the positive cannot be taken here, one does not understand it! “and when attending a funeral, we would devote ourselves to the riddle of life and death, instead of walking thoughtlessly behind the coffin in conversation.”

You see, when you are so negative, you conclude such a reflection on culture in such a way that you say: “Previous thinking thought to understand the meaning of life from the meaning of the world. It may be that we have to resign ourselves to leaving the meaning of the world open to question and to give our lives a meaning from the will to live, as it is in us. Even if the paths by which we have to strive towards the goal still lie in darkness, the direction in which we have to go is clear.

As clear as it was that his chickens were beautiful chickens, and as clear as it is that someone says about the plan of his house: The house should be solid, weatherproof, and beautiful. Most people in the present see it as clear when they characterize something in this way, and do not even notice how unclear it is.

"We have to think about the meaning of life together, to struggle together to arrive at a world- and life-affirming worldview in which our drive, which we experience as necessary and valuable, finds justification, orientation, clarification, deepening, moralization and strengthening... ” - The house should be beautiful and solid and weatherproof and in such a way that one can live well in it. In regard to a house one says so, in regard to a Weltanschhauung one says: The Weltanschhauung should be such that it can work justification, orientation, clarification, deepening, moralization and strengthening! - “and thereupon become capable of setting up and realizing definite cultural ideals inspired by the spirit of true humanity.”

Now we have it. The sharpest, fully recognizable thinking about the negative, absolute powerlessness to see anything positive. Those people who deserve the most praise today – and Albert Schweitzer is one of them – are in such a position. Anthroposophists in particular should develop a keen awareness of this, so that they know what to expect when one of those who are “philosophers” in the sense of this astute Albert Schweitzer comes along, for example a neo-Kantian, as these people call themselves, and who now do not even realize that they have not only overslept thinking, but that they have not even noticed how they have overslept thinking. Of course, one cannot expect them to understand anthroposophy. But one should still keep a watchful eye on the way in which such people, who are rightly described by Schweitzer as the sleepy philosophers of the 19th and 20th centuries, now speak of anthroposophy. We should look into the present with an alert eye on all sides.

A newspaper article begins by saying how ineffective Bergson seems in comparison to Kant. But then it goes on to say: Steiner's wild speculations and great spiritual tirades stand even less up to an epistemological test based on Kant. Steiner also believes that he can go beyond Kant and the neo-Kantians to higher insights. In fact, he falls far short of them and, as can easily be proven from his writings, has misunderstood them completely at crucial points.

This is of course trumpeted out without any justification whatsoever in the world's newspapers. And then these people, who can think in this way, or who are far from being able to think the way Rubner can, say: You only have to ask contemporary science and you know very well what these supposed insights - these brain bubbles, as he calls them - actually mean.

We have to pay attention to these things, and we must not oversleep them. Because this - as Albert Schweitzer calls it - thoughtless science can assert itself, it can assert itself in the world, and for the time being it has power. Today many people say that one should not look at power but at the law; but unfortunately they then call the power they have the law. Well, I will spare you the rest of the gibberish he presents, because it now goes into spiritual phenomena, which must also be examined by science today, and so on.

But if the poor students do get hold of anthroposophy and absorb the “brain bubbles”, then Max Rubner gives them this advice: “But there is always something refreshing about working in a new, previously untilled field of the brain.” Some fields have been plowed over and over again! Now, when the poor students in anthroposophy get “brain bubbles” and then plow these brains, the bubbles in front of the plowshare will certainly disappear. So in this respect, the story is true again. To understand that which wants to enter our culture, which, according to the best minds, is admittedly disintegrating, indeed has already disintegrated, that is not really given to the best minds of the present either, insofar as they are involved in the present cultural industry. So it remains the case that when they are supposed to say what the house should be like, they do not take the pencil or the model substance to design the house – which is what anthroposophy does – but then they say: The house should be beautiful and strong and weatherproof and so that one can live comfortably in it. With the house one says so. With a worldview, one says that it should be optimistic, it should be ethical, one should be able to orient oneself in it, and now how all the things have been called, but which mean nothing other than what I have told you.

You can see that it is necessary – and you will recognize it from the matter itself that this is necessary – to sometimes go a little beyond what is happening in civilization. That is why I have presented today's episodic reflection. Next Friday we want to talk further about these things, not say any more that the house should be beautiful and firm and weatherproof and so that one can live comfortably in it, the world view should be optimistic and ethical and so that one can orient oneself in it, and so on, but we really want to point to the real anthroposophy, to the spiritual life that our culture needs.

In our time, outside the circles of the anthroposophical movement, there is little understanding of how to arrive at a true view of the soul. I am saying something that may sound incomprehensible to some people, because it is often assumed that one knows what soul is, what one is dealing with when one speaks of the soul, and so on. And on the other hand, such a statement can in many cases be taken for granted in the sense that centuries- and even millennia-old views of the human soul have finally run their course and that a view of the human soul must wait until scientific research is so advanced that it is able to provide information about the soul.

Now, however, I would like to counter these two objections today with nothing more than the assertion of the recently deceased linguist Fritz Mauthner, whom I have mentioned several times: that people in the present day often believe that they have an insight into this or that, whereas in fact they only have words. And it is for this reason that Mauthner wrote a “critique of language”. He wanted to show that today's civilized humanity in particular has an inherited language. We have expressions for all sorts of things. But if you look more closely at what is behind the words, there is actually nothing there. We have the word, we think we are designating something with the word, but in reality we are not designating anything.

Now, of course, it is nonsense to apply this criticism of language to scientific knowledge. For no one will be of the opinion that, whether one knows much or little, let us say, about a horse, one could be misled about the thing horse by the expression “horse” in some language. Everyone knows perfectly well that you cannot ride on the word horse, but you can ride on the real horse. And that makes it clear from the outset that, with regard to things that exist in nature, a critique of language is rather inconsequential, because one will always know the difference between the word and the thing with regard to external observation. I do not believe that someone who wants to ride out will sit on the word 'white horse' instead of the real white horse.

But it is really different with everything in our present civilization that, on the one hand, refers to the soul, to the life of the soul, to the facts of the life of the soul, and, on the other hand, refers to the ethical, to the moral demands of humanity. Here one must indeed say: there is actually only a belief that realities lie behind the words. Therefore, one can also understand that Mauthner thought deeply: Should one even still use the word “soul”? There is nothing real behind it, as when a person speaks of a horse with the word horse. People no longer have any insights into the life of the soul. Therefore, one should not only omit the soul from the science of the soul, as a 19th-century psychology of the soul did, one should completely eradicate the word soul, and speak of “spiritual phenomena” in such a way as to refer to something indeterminate. If one wants to say that there are three entities, Karl, Fritz, Hans, who are sons of the same father and the same mother, and wants to refer to them superficially and sweepingly, then one says: siblings. Why should one, Mauthner asks, say soul when one only knows so little about mental phenomena? The word soul designates nothing; one should say “Geseel”. If this view were really to gain currency, the delusion would be done away with that in speaking of the soul one had something more or other behind it. For in the future one would no longer say that man has an immortal soul. During his life on earth man has a soul within him, I am touched in my deepest soul, and so on.

Things are indeed extremely serious for those people who are seriously seeking a view of the spirit, much more serious than one usually thinks. In any case, they prove how much people should listen up in the present when it is asserted somewhere that the right means should be sought again to reach the reality of the soul.

Today we say that the soul abilities are mainly thinking, feeling and willing. But people should just honestly realize what they mean by these terms thinking, feeling and willing. It would soon dispel their belief that they are looking at something real. Today I would just like to speak about how anthroposophy can clarify that with ordinary consciousness one is not at all able to look at something fully real in this respect. And what I would like to hint at today in this regard, I will then explain in more detail in the next lecture, because today it is still my duty to point out another aspect.

If a person looks honestly into themselves today, they must admit that what they carry within them in terms of thoughts is mostly taken from the outside world. These thoughts are more or less only mirror images of what makes an impression on the human senses in the external physical-sensual reality. Just try to do the self-observation experiment clearly and ask yourself: How many thoughts are there in this human consciousness that point to something other than the words we have: thinking, feeling, willing, God, immortality and so on, that point to something in the spiritual life of ordinary civilization that is not mirrored from the outside world? People only strive to understand everything in terms of how it can be mirrored by the external world. And if you want to explain the spiritual to many people today, they actually demand visual aids for the spiritual as well, perhaps a film or something similar, because they say: if it is not illustrated to us, if we are not presented with sensory images, then we do not understand anything about the spiritual!

In such moments, when people demand that the spiritual be clothed in sensual images, they are more honest than when they speak as experts on the soul. If we take together much of what I have often discussed here in this house, then we will be able to realize that when we look back on our thinking, we have only one side of this thinking. In this sense one can even speak of a reality — but one can speak of a reality in this way, as when one gets to know a person only from behind. Imagine the grotesque thing: you only know a person from the back! Then you know him, but you do not know his nature. At most, you can sometimes grasp something of his nature. But then cases like that of the student who once came to Heidelberg as a young badger, registered with the famous Professor Kuno Fischer, and now, in his great joy, before going to the lecture hall, rushed to the barber's, had himself dressed up, and because he is so full of the fact that he is going to hear the famous man, also talks to the barber about it. The barber says, “Yes, today Kuno Fischer is writing something on the blackboard!” The student asks him, “How do you know that Kuno Fischer is writing something on the blackboard today?” Yes, when he writes something on the blackboard, he has his hair parted at the back before the lecture; that's when he turns around!

Well, when there are such clear signs that the character is expressed in the parting of the occiput, then one can indeed learn something about the inner personality, even if one only gets to know it from behind. But firstly, it is perhaps not particularly significant, and secondly, it is the case with most people that one does not learn very much.

With regard to our thinking, the most important part of our soul for life on earth, we only perceive, if I may put it this way, the back side. The front side escapes ordinary observation. For when one approaches the observation of human beings with anthroposophy and asks oneself: Is it all about thinking, that one forms abstract ideas about the external things grasped by the senses? — then one comes to the conclusion that this is not all about thinking, but thinking, apart from representing this sum of abstract thoughts, is also still another sum of forces. Thoughts cannot actually do anything, and one actually thinks best when one does nothing, when one sits quietly, when one cultivates calm. Thoughts are powerless, like mirror images are powerless. But if you now follow the human being, from infancy until he has grown taller, and if you later follow the growth processes that are still present in the human being - even if the human being is no longer growing taller, growth processes are still there - if you look at what the forces of growth are in the human being, then these are the same forces, now seen from the other side, that show themselves backwards in abstract thought. Man sends abstract thoughts outwards; inwards they are the forces that shape his brain. In the early childhood years, the brain is formed plastically. The forces that otherwise work as growth forces are the forces of thinking. And just as you have to imagine the front side if you see a person from behind – if you are allowed to imagine that they are a complete person – you have to imagine the concrete, real power of thought that goes into the human being and works on the human being in addition to abstract thinking.

That is the essence of a pedagogy based on healthy anthroposophy: the teacher knows that it is not enough for the child to receive this or that abstract idea from this or that person. There is a big difference between whether the child receives a living, pictorial, active idea or a dead idea. The dead idea has a retarding effect on the growth processes, the living idea has a promoting effect on the growth processes. And so we come to the fact that thinking shows one side, which, powerless, only reflects the outer world, and, when we look inward, we see a living side that permeates the whole organism of the human being and that is only the other side of his growth, the spiritual counter-image of his growth. And if one continues to research, one finds that what is represented by the other side - in relation to the human being it is the rear side, but in relation to thinking it is the front side - is not brought down by dead thinking, which only appears to us from the front, but by living thinking from its pre-earthly existence.

In fact, the transition from the pre-earthly existence to the earthly existence is such that, in the pre-earthly existence, the human being freely develops a system of forces that works in all directions in the spiritual world. Then he descends into the earthly existence. There this thinking, which is active and ruling in the spiritual world, transforms itself into the inner organizing forces of the body, and outwardly it sends, as it were, the reflecting surface onto which the earth projects its images. That is the fact. But now it is indeed the case that after a person has completed the time between death and a new birth in a satisfactory manner, he then has no task for this living thinking in the spiritual world. This living thinking has its great task in the time between death and a new birth. When this task is completed, the phenomenon occurs over there, which I have often described to you: the soul turns to earth life. But then this thinking has a new task: the task of forming the human body. And that is the significance of man's earthly thinking, of man's thinking that comes from the spiritual, that it is directed towards the human body in a formative way. Thus, in our true, in our real thinking, we have an heirloom from the spiritual world, but one that is only something on earth, because in the spiritual world it has lost its purpose. We have to thank this for the fact that our thinking can become so clear on earth. If this thinking still had a task as it had in the spiritual world, it could not become so clear on earth.

But let us turn to the other faculty of the human soul, to feeling. You will all notice - quite apart from what I myself have said about it here in this room: feeling is not as clear as thinking. Feeling is something that occurs in a different form, but in the same way as dreaming. The state of mind during feeling is basically the same as during dreaming, except that feeling occurs in a completely different form. Why is that so? Well, in feeling, just as in thinking, we only have the back side for this earthly life. But the front side is not only directed towards the human body, but, as man descends to earth from the pre-earthly existence, from the existence between death and a new birth, he also retains what lies behind feeling as an heirloom. But that still remains turned towards the spiritual, it does not just have an earthly task. Therefore, every night when a person falls asleep, he does not take his thinking with him into sleep, but he does take his feeling with him. And if you look at dreams in the right way, they are images because logical thoughts do not live on; but feelings live on. With every sleep, a person delves into the whole spiritual world. Man does not take his thoughts with him, but he does take his feelings, and even more so his volitions.

Understandably, during the day there is nothing to be done with the will. I have often said that a person can make a plan, he has a thought. But how the thought slides down into the body, how the will to move the hand continues to work, remains as dark as the state remains dark in sleep. But for that, a person retains the most from the eternal for his will. And again, one can see from the activity of the human being, for if the human being does not move, there is not a will present, but only a desire. Seen from the other side, the will represents something completely eternal. Thinking also represents something eternal, but it has been transformed into an earthly activity. The will, however, remains in the Eternal and is active in man's destiny through repeated earthly lives, in Karma.

I just wanted to give you an introduction to how one penetrates to a real teaching of the soul, so that behind the words thinking, feeling and willing there are realities, so that one points to reality. Just as the word horse refers to the outer physical horse, so when one penetrates anthroposophically into the life of the soul in this way, one can come to reality, to realities. That is the way, and on this way will come at the same time what I emphasized at the end of the last lecture here: that Anthroposophy will never will be understood when it is theory, but only when, in acquiring the anthroposophical, the human being becomes a different being, the human being is truly transformed; when he becomes a different being altogether in ethical and human relationships.

What is being striven for in this way is now confronted with something else. And now I come to what I am obliged to tell you, because Anthroposophy is already in the world and one must be alert to what is happening. We must not always have closed windows, but must also look out, and so it is a spiritual and intellectual duty to speak about these things. For everywhere today, where people believe that they have obtained clear concepts only from science, anthroposophy is dismissed with the assertion: that is fantasy, speculation, that is fantasy. And those people say that they alone have clear thinking. Apart from the fact that when one approaches anthroposophy, one naturally gains inner certainty from the truth by pursuing the anthroposophical, one must sometimes also look at how clear today's thinking actually is! I would like to discuss this with you first of all using an example, for the reason that the anthroposophist should be aware of what is today's culture or civilization. I will take an example that says something. If, let us say, one examines the logic of a person who writes in the newspapers, not much is said by that. But I take a prominent naturalist of the present day and say explicitly that I do not want to say anything malicious or disparaging, because I fully recognize that we are dealing with an important naturalist and with a serious matter that he discusses. And in this regard, I would like to draw your attention to the clarity that prevails in this regard.

In October 1910, the well-known naturalist Max Rubner gave the rector's speech at the University of Berlin, entitled: “Our Goals for the Future”. He talks about the spiritual goals of the future, and it is not just anyone who speaks, but someone who is immersed in research and who must be seen as a serious and diligent researcher from the point of view of today's civilization. At the end of his speech, he also addresses the students and tries – well, in a way that is beautiful in his own way – to make it clear that they should study. But he does this with the “clear” concepts — I mean “clear” in quotation marks — that are possible for such a researcher today, based on today's thinking. I would like to draw attention to a few points. First of all, he says, addressing the students: “We all have to learn; we come into the world with nothing but our instrument for intellectual work, a blank page, the brain, differently predisposed, differently capable of development; we receive everything from the outside world...”

So, an often-encountered view today, which says: Look, if you want to talk about the soul life, look at your brain, which is a blank slate that has to get everything from the impressions of the outside world. So when we are born, we have our brain as a blank slate, we have to expose ourselves to the impressions of the world, then they go into us, then the slate is written on. So, he says to his students, just expose yourselves to the impressions of the world with freshness, courage and vigor, and then the page you brought with you will be written on.

In the next sentence, he tells them how to do it. He says: “No brain wants to grasp everything that its ancestors have experienced and learned, what billions of brains have considered and matured in the course of human history, what our spiritual heroes have helped create...”

So the students should only pay attention to what the spiritual heroes have created. But now the spiritual heroes are suddenly creating, so now the unwritten brains have to oppose the written brains of the spiritual heroes! You see, as soon as you put two sentences together, one on page 23 and the other on page 24, they are no longer correct! For if the heroes of the mind were also blank brains, it would not be possible to speak of their impressions on the blank brains in such a way as to suggest that these brains have created anything, for that is precisely what is being denied: everything must be received from the outside world. But now the outside world is also considered to include what human brains create. One must indeed go into such things.

But then it goes on to say: “What has been learned provides the basic material for productive thinking.” Now, put the two sentences together: “We receive everything from the outside world,” and the second: “What has been learned provides the basic material for productive thinking.” This is not the speech of an ordinary newspaper writer, this is the speech of a truly meritorious researcher of the modern age. You see, it is basically irrelevant if you now want to point out the way in which such a personality characterizes how the brain works. “[...] there is always something refreshing about working in a new, previously untilled field of the brain.” That is why he tells his students to sometimes look around for other subjects that they have not yet looked at: “[...] some areas of the brain only yield results when they are repeatedly plowed, but ultimately bear the same good fruit as others that open up more effortlessly.”

Well, after all, the soil that is plowed does not produce the plow. If you want to dwell on these thoughts, you can no longer grasp any thought at all. But now Rubner finds that this thinking is quite natural.

In order to show you the significance of what he is saying, I would like to say something in advance. When someone does sports, we see him in various movements. If you are particularly interested, you can even take a snapshot of these movements. But if we take an unbiased view of things, we have to admit that if we follow the internal organic processes that take place while someone is doing sports, what happens inside between nerve and muscle as a kind of process of destruction and restoration is, firstly, much more important for what it means to be human, but also infinitely more interesting than what can be captured in a snapshot. I am not saying anything against sport as an external physical exercise. But what the athlete is inwardly is truly much more interesting than what he is outwardly. It is only in what he achieves within the organism that it begins to become interesting.

Now it so happens that the opposite is the case with the movement of the human limbs as it is with thinking. In thinking, what is done, what happens, what the fact is, is the essential, and what lies in the organization is the unessential. In sports, what takes place externally in the facts is the less interesting part; what the organism does internally is the more interesting part. In thinking, what is interesting is what thinking presents itself as, what thinking really is; what the organism does in the process is something more or less simple. Therefore, when you understand things, you can no longer speak of thinking in the same way as of muscle movement.

But if all this becomes superficial, external, what do you say? Then you explain things like this: “Thinking strengthens the brain, and the latter (the brain) increases in performance through exercise, just like another organ, like our muscle strength, through work and sport. Studying is brain sport.

You see, our civilization is caught out in its most important element, in thinking about things, if you grasp it in such a place. You don't wake up to what is actually happening in the present through something else.

Now I would like to introduce you to a personality who, through her way of thinking, which can truly be called ingenious within certain limits, has some excellent negative thoughts about our present civilization, and who understands how to characterize it well: how it is ultimately an impossible formation and shaping of thought that has brought our civilization to decay and ruin. And I must say: the man who wrote the book about the “decay and reconstruction of culture”, Albert Schweitzer, is in a position to judge such things. Anyone who is familiar with Albert Schweitzer's book “The History of the Life-Jesu Research,” published in 1906, for example, and the way in which Schweitzer knows how to address even the most apocalyptic of subjects, so that he is already well ahead of the other theologians, must admit that Schweitzer can have a sound judgment of what contemporary intellectual life is actually worth. Now he has written this book, the first part of which has just been published. The first chapter is entitled: “The Fault of Philosophy in the Decline of Culture.” And truly razor-sharp are the sentences that are intended to characterize our present intellectual life, our life of civilization. The very first sentence is: “We are living in the era of the decline of culture. The war did not create this situation. It itself is only one manifestation of it. What was spiritual has been translated into facts, which in turn react on the spiritual in every respect in a deteriorating way.” A person who has insights into the worthlessness of present-day culture! And further: ”We lost our way in culture because there was no reflection on culture among us... So we crossed the threshold of the century with unshakable illusions about ourselves.” And now he asks himself: Why is this symptom of the decline of culture there? Why are we living in a cultural decline? And he says to himself: If we look back just a short time, to the time when intellectualism was in its first stage of flowering, people still had a “total worldview.” They still spoke of ethical and moral goals in such a way that they lay in the same sources as the laws of nature. They contemplated the laws of nature and then ascended to the sources of morality with the same views, thus having a “total worldview” that encompassed both the moral and the natural.

You will remember how often I have pointed out that the decline of our culture has been caused by the fact that we have a one-sided view of nature, which posits the Kant-Laplace theory or something similar at the beginning of our existence on earth, where everything has formed out of a primeval nebula. Man also formed out of this primeval nebula, then what is called moral ideals arose - illusions - and when the heat death occurs one day, which must occur according to purely physical laws, there will be a large field of corpses, but what emerged as cultural ideals or moral ideals will be buried with them. Thus, our morality is no longer part of the world view. It is no longer part of it; it has become something that can only be captured in abstract thoughts. Schweitzer also knows that basically this has become the case around the middle of the 19th century. He is quite clear about it: “Now it is obvious to everyone that the self-destruction of culture is underway... The Age of Enlightenment” - by this he means the period when intellectualism first flourished - ”and rationalism had established ethical and rational ideals about the development of the individual into true humanity, about his position in society, about its material and spiritual tasks, about the behavior of nations towards each other and their absorption into a humanity united by the highest spiritual goals... But around the middle of the nineteenth century, this engagement of ethical rational ideals with reality began to decline. In the course of the following decades, it came more and more to a standstill. The abdication of culture took place without a fight and without a sound. Its thoughts lagged behind the times, as if they were too exhausted to keep pace with it."

And now Albert Schweitzer wants to make it clear that if people no longer have effective thoughts, culture must perish. Since effective thoughts seem to be contained in philosophy, he attributes the reason for the decline of culture to philosophy. He knows, and expresses it in this book, that although Flege and Kant are read by only a few, their ideas dominate the ideas of thousands, because they pass unnoticed through all possible into the broadest masses of humanity, and one does not exaggerate when one says today: If only the most popular books have begun to be read by the simplest mountain farmers, then Kant is already in them. One only believes that philosophy works on those who read the philosophers. That is just outer Maja.

That is why Schweitzer says: “The decisive factor was the failure of philosophy.” But now he treats this philosophy with some compassion and says to himself: Philosophy should have thought, but since thinking had gone astray, since thinking had been forgotten, one need not be surprised that philosophy could no longer think either. So he treats philosophy a little more mildly. “It did not become clear to philosophy that the energy of the cultural ideas entrusted to it was beginning to be questioned. At the end of one of the most outstanding works on the history of philosophy published at the end of the nineteenth century - the same one that I once discussed here - “this is defined as the process in which ‘step by step, with ever clearer and more certain awareness, reflection on cultural values has taken place, the universal validity of which is the subject of philosophy itself’. In doing so, the author forgot the essential: that in the past, philosophy not only reflected on cultural values, but also allowed them to be transmitted as active ideas in public opinion, while from the second half of the nineteenth century they increasingly became a guarded, unproductive capital for it.

But now he becomes mild. After all, what can the philosopher do if he no longer thinks because everyone else does not think: “That thinking did not manage to create a world view of optimistic-ethical character and to base the ideals that make up culture in such a view was not the fault of philosophy, but a fact that arose in the development of thought. But philosophy was guilty of our world because it did not admit this fact to itself and remained in the illusion that it really maintained a progress of culture."

Schweitzer no longer blames the philosophers for no longer being able to think, since it has become a general habit of people not to think anymore. But he does blame the philosophers for not having noticed this at all. They should have noticed it at least.

"According to its ultimate purpose, philosophy is the leader and guardian of general reason. It would have been its duty to admit to our world that the ethical ideals of reason no longer found support in a total worldview, as they used to, but were for the time being left to their own devices and had to assert themselves in the world through their inner strength alone... Philosophy philosophized so little about culture that it did not even notice how it itself, and the times with it, became more and more cultureless. In the hour of danger, the guard who was supposed to keep us awake slept. So it happened that we did not struggle for our culture.

Well, I think I have already told you many things about this sleeping from a variety of points of view.

In the next chapter, Schweitzer discusses the elements in us that inhibit culture. He comes to some very interesting conclusions. He finds, for example, that man has become unfree as a result of what he has absorbed as culture in recent times. Well, one can sympathize with him on that point, because people have gradually come to really only follow certain bellwethers, to swear by the authority of science, and so on. But now Schweitzer claims that the human being is not collected in his thinking. I don't think we need discuss this much either; Schweitzer is probably right that the power to collect has really declined a lot in our civilization. But then he calls the human being incomplete. Now, people will say, if he already finds us unfree and so unsettled; that we are not even supposed to be whole people, we cannot concede that to him! But he means it this way: What a person learns today, that is a specialty, be he a scholar or be he somehow a different person, so that only certain sides of his abilities are developed, not the total human being. Therefore, we go around as incomplete, not at all as complete people. And then he finds, as a fourth, that humanity has decreased to the highest degree. He cites beautiful examples. But he is generally of the opinion that unfree, uncollected and incomplete people do not develop humanity in their ethical lives either. He also finds a culture-inhibiting element in over-organization, in the eradication of human individuality. How much does the individual still depend on today? It depends only on what is prescribed by any organization. Schweitzer rightly accuses our time of over-organization as a particular tendency.

But now he also wants to move on to answering the question of how to achieve culture again. What must be done to achieve culture again? He then asks: What must the culture we achieve be like? — And he says: It must be ethical and optimistic. Now, imagine you want to build a house for yourself. You go to a builder who says: You have to describe to me what the house should be like so that I can make the plans for you. — So you tell him: The house should be solid, weatherproof, beautiful, and so that you can live comfortably in it. — Well, you can't make plans with that, but you think you have said something when you say: The house must be solid, weatherproof, beautiful and so that you can live comfortably in it. But you can't do anything with these statements. Nor can you do anything with the statement: A worldview must be ethical and optimistic. It's the same, exactly the same.

Once, when I was a little boy, there was a court case in a village where I lived. Some chickens had been stolen from a prominent member of the community. The judge wanted to know what the sentence should be and needed a description of the chickens. So he asked the man concerned what the chickens were like. “Well, they were beautiful chickens.” Yes, that's not enough. You have to tell us something so that we can get an idea of what the chickens might have been worth. Well, they were really quite beautiful chickens. Yes, but, you have to know whether the chickens were skinny or fat... – Well, they really were quite beautiful chickens. – And so it went on, nothing at all could be elicited from the man except that they were quite beautiful chickens. |

Now here we have a quite outstanding spirit who trenchantly characterizes the decline of culture in an extraordinarily fine and apt way, who even knows a great deal that people today do not even want to admit to themselves. For example, he knows the following – it is good that it is also said by someone other than just the anthroposophist: 'The summary of knowledge and the assertion of its consequences for the world view is not his concern. In the past every scientist was also a thinker who had a certain significance in the general spiritual life of his generation. Our time has arrived at the ability to distinguish between science and thinking. Therefore we still have freedom of science, but hardly any thinking science at all.” It is indeed good to hear it from someone else for a change. But you see, despite all this insight, he does not get any further than the beautiful chickens. Extremely characteristic! Something that reappears as a truly fruitful worldview must be ethical, optimistic, firm, weatherproof, beautiful, and such that one can comfortably live in it!

Yes, he gets very far in this negative characterization. He notices that there are people who have already felt that this thinking, this brain sport, does not lead to the sources of existence. Therefore they said: Well, let us give up all this thinking and arrive at the truth by way of feeling or belief, by a mystical path. He sees that, and being a keen thinker himself, to a certain extent, he asks a remarkable question. The question is: “Philosophical, historical and scientific questions, which he was not able to answer, overwhelmed his earlier rationalism like an avalanche and buried him on the way. The new thinking world view must work its way out of this chaos. Let everything that actually is take effect on itself, passing through all kinds of reflection and recognition” - yes, if only he went through a little recognition and reflection now: the house should be beautiful and weatherproof - ”it strives towards the ultimate meaning of being and life, whether some of it can be unraveled,

The final knowledge, in which man comprehends his own existence in universal existence, is said to be mystical in nature. By this is meant that it no longer comes about through ordinary reflection, but is somehow experienced.

But why assume, he says, that the path of thinking ends at mysticism? Reasoning, as practiced up to now, has always stopped when it came close to mysticism...

Now one asks oneself: What does Anthroposophy want? To start from clear, mathematically clear thinking, not to stop at mysticism, but to penetrate, thinking, into the regions that are to be opened up for the eternal. Even then people still say that the house should be solid, weatherproof and comfortable to live in – when it is already standing in front of their noses, but they cannot find their way into it. This can be said without any modesty, but these are not the worst, these are the best, these are the sharp thinkers! We must not close our eyes to such things. We must not keep beating about the bush, saying that we must make this or that person understand what anthroposophy is, when people talk like this.

But further: “Thought carried to its conclusion thus leads somewhere and somehow to a living mysticism that is necessary for all human beings to think...” Right building leads to the good house, the way I want it! Now, he finds that people are unfocused, and so he wants to make it clear what people should do to get beyond this terrible state that culture has fallen into: “In itself, reflecting on the meaning of life has a meaning. If such reflection arises again among us, the ideals of vanity and passion, which now proliferate like evil weeds in the convictions of the masses, will wither away without hope. How much would be gained for today's conditions if we all just spent three minutes each evening looking up thoughtfully at the infinite worlds of the starry sky...' It does not say in the footnote: 'The details can be found in “How to Know Higher Worlds”, oh no, but it says that somehow we have to get to the point that there are people who take three minutes to collect their thoughts - “..look up thoughtfully to the infinite worlds of the starry sky and, when attending a funeral, would devote themselves to the mystery of death and life instead of walking behind the coffin in thoughtless conversation...”

It then concludes with the following, after first drawing attention to the fact: But something, which is now a world view, should not actually be said to people; we do need such a world view - I just want to know what we need it for if we are not supposed to say it to people! “The great revision of the convictions and ideals in which and for which we live cannot take place by talking into the people of our time different, better thoughts than those they have..."

It is not right that one should speak better thoughts into the minds of people than they have, but rather one must leave them to themselves! Reflect, think of other things when you walk behind a coffin, reflect! - Yes, then people will just continue to do what they have been doing so far: they will not know what to reflect on in the three minutes and so on.

"Previous thinking sought to understand the meaning of life from the meaning of the world. It may be that we have to resign ourselves to leaving the meaning of the world open to question and to give our lives a meaning from the will to live, as it is in us... “It may be! - “Even if the paths by which we have to strive towards the goal still lie in darkness, the direction in which we must go is clear. Together we have to think about the meaning of life, to struggle to arrive at a world- and life-affirming worldview in which our drive, which we experience as necessary and valuable, finds justification, orientation, clarification, deepening, moralization and strengthening, and then becomes capable of setting up and realizing definitive cultural ideals inspired by the spirit of true humanity. — They'll be beautiful chickens!

No one will be able to say that I want to practice caustic, deliberately negative criticism. I chose the first example of Professor Rubner because I wanted to choose a personality whose scientific achievements would be recognized. I chose the second example so that I could say that I regard the person who wrote this book as one of the sharpest thinkers, as a personality who is most justified in speaking in this way. I do not want to criticize adversely, that is far from me. One must endeavor to point out characteristically what is. But when Albert Schweitzer says: Philosophy should have been on guard, but it was asleep, then we can't help but say: He continues to sleep.

Let's wait and see what the second part is like, but the first part promises that the second part will not be much different. He continues to sleep, only dreaming out of his sleep. They are desires, they are not realities. Our striving must be to go beyond mere illusions, beyond phrases, to arrive at realities. You see how the words of our language have been squeezed dry. So we have to proceed as we started this evening, by talking about the soul, then we will put content back into the words. Otherwise, as Schweitzer says: philosophy is not to blame for the decline of culture, but it is to blame for not having noticed it. Well, of course Albert Schweitzer is not to blame either for the fact that our words have been so squeezed out that they no longer contain any concepts or realities. But he is to blame for not noticing this at all. He does not notice that he is talking in completely squeezed-out words.

I felt obliged to draw attention to the cultural decline in such a cutting way in response to Albert Schweitzer's recently published cultural act – I don't mean this maliciously, I mean it quite seriously. I was obliged to point out what the situation must actually be like in order to gain a real judgment of what is not happening on the one hand and should be happening on the other. After we have gone through this episode, we want to continue talking about specific topics of anthroposophy.

Allow me today to make a few suggestions, perhaps in a somewhat aphoristic form, about the interrelationship between body, soul and spirit in humans and then, based on this, to make a few comments about the relationship of humans to birth and death and to the universe in general. It goes without saying that all of this can only be hinted at. But those of the honored audience who have heard some or all of this year's winter lectures will find much of what can only be presented in aphorisms today more or less substantiated in the previous reflections, which, after all, dealt in detail with important questions of the life of the mind and soul. Especially during this winter and last winter, I often allowed myself to make the observation that spiritual science, as it is intended in the considerations presented in these lectures, is not something that wants to enter the spiritual cultural development of humanity today as if by the arbitrariness of an individual, but that it is deeply rooted in the spiritual life as it has gradually developed over time to our days. So that one can say: Especially when one looks through the nineteenth century, in many places there is a kind of approach to such a spiritual science. But due to very understandable circumstances, it has been brought about that in the course of the nineteenth century, and especially in the second half of the nineteenth century, the extraordinarily successful and, in its successes, by the spiritual science absolutely not to be doubted by spiritual science, has occupied the minds, and that as a result the beginnings of an actual spiritual-scientific world view have been more subdued than might otherwise have been the case.

In particular, it seems to me that Goethe's world view contains the most significant first steps towards a spiritual science and that basically, if Goethe's world view is really penetrated, one cannot doubt that in this Goethean view of the world there really is something like a germ from which spiritual science can develop. Certainly, in the course of the nineteenth century, people believed that they understood Goethe very deeply. They also honestly tried. But what is present in him as the most significant seeds of a spiritual-scientific view of the world can only be gained if one not only tries to turn one's soul's gaze directly to what Goethe himself , but when one tries to put oneself completely into the way he thought, how he looked at things, when one, so to speak, not only wants to be his observer, but his successor. It is well known, and I have also pointed this out several times in these lectures, how Goethe raised himself to a meaningful view of nature, let us say first in his observation of the metamorphosis of plants. What did he want to achieve with this metamorphosis of plants? Well, he wanted to show, first of all, that the plant being that expresses itself in roots, leaves, petals and fruit consists of individual members, but in such a way that these individual members arise from each other, are transformations of each other. He wanted to gain a comprehensive view of the plant being, for example, by trying to show that What we see as a colored petal is, from a certain point of view, essentially the same as the green leaf of the plant, only a metamorphosed, transformed leaf. And the fine organs that we find in the blossom, which we recognize as stamens, and so on, are in turn transformed petals, right up to the fruit. For Goethe, everything in the plant comes into being through the leaf transforming itself backwards and forwards, as it were. For him, the whole plant becomes a leaf, but a leaf that takes on different forms. In this way, spiritual contemplation in Goethe's sense, I would like to say, the intense focus on the individual part of the plant, rises to a whole of the plant, but to a whole that is spiritual, and that he now calls the type of the plant. It is remarkable that during his journey in Italy, Goethe believed that he was able to awaken more and more thoroughly in his mind what cannot be perceived with the outer senses in the plant, but what lives in the plant sensually - Goethe calls it a sensual-supersensible form - and what is expressed in different forms as a leaf, as a flower petal, as a stamen and so on. He also calls this type, which is sensual and supersensory, the idea of the plant. And I have already spoken here in earlier times about what was said after a botanical lecture given by the Jena professor Batsch, between Schiller and Goethe, who had both listened to the lecture. Schiller had found that it was all very nice and good, but that it did not form a whole, that it all crumbled away into mere details, that there was no overview. Goethe took a sheet of paper and sketched an ideal plant in front of Schiller's eyes, a plant that cannot be found anywhere in the physical world, but which he believed he could grasp as a sensual and supersensual form and that lives in every plant, so that every plant is only a particular manifestation of this, as he said, primal plant. So Goethe drew something that can never be found here or there with the naked eye. Schiller, who was not yet completely at home with such things at the beginning of the 1790s, could not find his way at all in what Goethe wanted with this primal plant. He said, “Yes, that's an idea, it's not a view; you can't see it anywhere!” Goethe became annoyed at this objection and said, “If what I have drawn here is an idea, then I perceive my ideas with my eyes!” Now, that was certainly a somewhat extreme way of expressing it, a slight exaggeration. But Goethe felt that he had not merely recorded an abstract idea, but something that arose in his soul with such inner necessity as arises for the eye in the individual plant life when the eye focuses on the individual plant. This life, with the sensual and the supersensual, as he called it, was a reality for Goethe; it was a reality for him.

Now Goethe pursued such observations with zeal and real effort. Those who have studied Goethe's endeavors know that he made all possible observations with real scientific effort, together with the Jena professors, especially with Loder. Goethe pursued the endeavors with zeal in order to arrive at something that could justify a similar approach for the whole realm of living beings. And it is well known – one need only read Goethe's scientific writings – how he then tried to find out for the human and animal forms as well how the various organs are basically only transformations of a basic form of the organ. And as I said, you can read about it in Goethe's scientific writings, how he, as it were, through a flash of inspiration, but one that was prepared for by his careful anatomical studies, found a happily burst animal skull on his second Italian journey and how the bones of the head, in their shell-like form, are only transformed and how their original form is that which we find superimposed on each other in the spine as vertebrae. One such vertebra, of which there are 30 to 33 stacked on top of each other, is transformed in a corresponding way, so to speak, puffed up by its inner driving forces – forgive the trivial expression – and internally shaped to match certain parts of the cranium, so that for Goethe the cranium is a transformed vertebra.

I am well aware of how this Goethean way of looking at things has been transformed by modern views. That is not what matters now, but the way of thinking, not the details. Now, one can assume that perhaps at the very moment when it dawned on him that the cranial bones are transformed vertebral bones, something is at work and driving in the vertebral bone, which, while remaining hidden in the vertebral bone, remained hidden in the vertebra, rises up, —- the idea occurred to him that the entire human brain is also transformed nervous substance, a transformed nerve link, just as such nerve links are now organized in the spinal cord. This means that not only the outer covering of the spinal cord and the skull present themselves as transformation forms of each other, but that the brain shows itself at a higher level as a transformation of what is found inside the spinal cord bone column as nerve organs, ganglia, if you will call them, superimposed on each other. This thought suggested itself at the time when Goethe had formulated the other thought with what he considered absolute certainty. But he did not elaborate on this thought, so that it cannot be found in his writings for the time being.

Perhaps I may mention that I have been intensively involved with Goethe's scientific studies for more than thirty years now and that it was clear to me from the beginning that the last thought must have been added to the first one by Goethe. But of course it would be something special if one could prove that Goethe really conceived this thought in connection with the first one. And when I was allowed to work in the Goethe and Schiller Archive in Weimar from 1890 to 1897, it was natural for me to pursue such things. And already in the early 1890s, in about 1891, I was able to open a notebook that Goethe kept during the same period in which he made his discovery about the whirling nature of the skull bones. And in this notebook, written in Goethe's distinctive pencil letters, we find the following entry: “The brain itself is only a large main ganglion. The organization of the brain is repeated in every ganglion, so that each ganglion can be seen as a small subordinate brain.”

Thus the brain, the whole brain, is only that which we find in every link of the nervous system, at a different stage of development! Today I would like to draw your attention not so much to this fact as such, but to how Goethe's mind must have been predisposed in order to recognize such things and to assert such connections in what surrounds us sensually and physically in the animal, plant and human organization. What was Goethe actually striving for? Well, we saw it. He strove to find a sense-supersensible to what mere sensory observation can give, something that can only be grasped in the spirit, but which is just as much a reality as what can be seen with the eyes. So that Goethe came to the extreme saying: “Then I see my idea with my eyes!” Of course, he could only mean the eyes of the soul, because you cannot see ideas with your outer eyes.

In order to show how what Goethe thought about external connections contains the germ of what spiritual science has to say today, I now have to take a leap, so to speak. But this leap will appear natural to anyone who tries to gradually penetrate the spirit of Goethe's way of looking at things. If one wants to make progress in this way of looking at things, which Goethe, out of what I would call his instinctive genius, initially applied to the outer form of life, it is necessary for the human soul to undergo those inner developments that I have been talking about for years and particularly again this winter. As I mentioned last time, mentioned last time, you will find a brief indication of it in a few pages in the essay I wrote for the recently published journal 'Das Reich', which summarizes some of the material that you will find described in detail in my books 'Occult Science', 'Theosophy' or 'How to Know Higher Worlds'. I would like to say: that which makes the soul capable of looking at the world through the instrument of the physical organism must be elevated through special soul exercises, which I cannot describe again today, but which I have often described here. Through these inner exercises, through these inner soul-searchings, the soul must be enabled to see the soul-spiritual as such, to perceive it as such. To make that which appears more instinctively in Goethe the subject of conscious observation is the ascent from one spiritual science to another.

Now I have described — and as I said, you can read about it in the writings and essays mentioned — how the soul, through certain inner soul activities that it undertakes with itself, really brings about experiences that are of a completely different nature than the experiences one has in ordinary life through the instrument of the body; how the soul, by giving itself inner impulses that it would otherwise not give itself in outer life, can truly detach an inner element from the physical, just as - to repeat what was said the day before yesterday - oxygen is detached from hydrogen in the well-known chemical experiment. Through such soul exercises, the soul comes to experience itself purely in the soul element, to contemplate the soul aspect separate from the bodily. Since one cannot prove everything again and again, I would just like to point out that today I will present this only as the result of previous lectures, but that I have said a great deal about this detachment of the soul from the body.

When the human being comes to perceive the soul and spiritual as such, detached from the physical, the physical becomes something different and the soul-spiritual also something different. Just as there is no longer water, but oxygen and hydrogen, when you decompose the water in a chemical experiment, so the physical becomes another, the spiritual becomes another, of course only before the inner contemplation. But then, when the soul is fertilized by such real, now inner spirit-soul contemplations, then one gradually comes to look at the outer world quite differently than before. For this outer world is, after all, permeated by the spiritual everywhere. And then, I would say, the whole of Goethe's theory of metamorphosis becomes much more intense, much more saturated. He who, through the instrument of the outer body, first looks only at the outer sense world and its course, sees only that which is expressed in material existence. He can sense that the spirit reveals itself through material existence. But the spirit itself, how it rules and weaves in the material, can only be seen when the soul forces I spoke of in the earlier lectures are developed. But then the organs that one sees with physical eyes in humans and other living beings also appear in a completely different light. And then what is contained in Goethe's natural science is greatly expanded. Then, only by a straightforward continuation of what is contained in Goethe's ideas, one learns to recognize how the whole human head comes to us as the expression of what the human being actually is in the world from within. This whole human head appears to us as a complicated transformation product of something else. We know – this can be best understood by looking at the skeleton – that the human being visibly consists of two parts: the head and the rest of the organism, which is connected to the head in the skeleton only by small connecting links. So that we can really divide the human being into the head part and the rest of the physical organism when we look at it purely from an external, bodily point of view. And now, if, as I said, one fertilizes one's views through inner vision, one comes to the conclusion that the whole head is a complex transformation of the rest of the organism. On another level of development, the rest of the organism is, in a corresponding way, something similar to the head, just as the vertebra of the spinal column is something similar to the skull. The entire human head is transformed from the rest of the human organism. And one clearly gets the idea that this human head is, so to speak, like the rest of the organism, which has furthered the formative forces within it. The rest of the organism has remained at a certain stage; the laws of formation are held at a certain stage. In the head they have been further developed, further processed into form, further poured out into sculpture, I would say. The whole human head – the rest of the human being transformed, taken externally, bodily!

I would have to speak at length if I were to go into the details in this regard. But if one were to be able to hold an anatomical-physiological course here for weeks and go into the individual organs found in the head and in the other human organism, one would be able to prove in the strictest scientific sense, down to the last detail, how the basic idea, which I can only hint at now, can be absolutely proven. But now, in order to approach, as it were, an understanding of the whole, complete human being, one must consider the whole significance of what has been recognized, the whole, complete significance. In the human being as he stands before us, we have, in fact, two things before us: we have his head before us at a very different stage of development and formation than the rest of the organism, and we have the rest of the organism before us, of which we can say: In it lie formative forces that are only fixed at an earlier stage; if they were developed, they could become the head. Likewise, we can say: if the head had not fully developed its formative forces today, but had left them at an earlier stage, it would not have become the head, but would have presented itself in an external form as the rest of the organism.

We gain further insight into these conditions when we now consider the soul of man. And this soul of man can only be considered if one really rises from ordinary human knowledge to what I meant earlier and can only hint at today, with higher knowledge, with inner, supersensible vision. As you know, there is also a so-called psychology, a science of the soul. And especially in our time, this science of the soul wants to arise through exactly the same approach that is used in external natural science. People who still had something of the earlier approach to the soul in them and yet wanted to take full account of the entirely justified demands of modern natural science, tried to understand the soul life of the human being as it unfolds. Franz Brentano is a truly significant psychologist who still had something of an older science of the soul, which now seems to have been overcome, in him and wanted to take full account of modern science. However, in his “Psychology”, which was published in 1874, he could not rise to anything other than to classify what lives in the soul. This soul life is usually divided into thinking, feeling and willing. Brentano divides it somewhat differently. Franz Brentano is just such an observer of the soul who cannot rise to spiritual insight, but who wants to apply the way of looking at things, which one otherwise has only for external nature, for sensory perception, to the life of the soul. He only comes to a classification. Even in outer nature, Goethe does not seek to arrive at a mere classification, at what is called a system, but he seeks to arrive at a metamorphosis, he tries to present the transformation, and thereby, as it were, to follow that which lives supernaturally in its various transformations of form and to have an overall unity in the whole. Brentano, the psychologist, also breaks down the life of the soul and again cannot cope with the individual phenomena of the soul. It must truly be said that it is a hard nut to crack when one looks at the psychology of the present day, as it has developed in the nineteenth century in particular, with the eye of a psychologist of the soul who is trained in the way I have often described here. There you find this inability to get anywhere other than mere classifications: thinking, feeling and willing.

That which Goethe wants to have illuminated through all material, that which lives, this transformation and transmutation, this life, now not in an immobile contemplation that places thing beside thing and divides, but in a mobile, in a living, this life in such a contemplation must be applied in particular to the life of the soul if one really wants to grasp the life of the soul. You cannot just look at thinking, feeling and willing. That is quite impossible, one can only come to the division into thinking, feeling and willing. But when one examines soul life with the sharpened gaze of spiritual research for thinking, feeling and willing, then one finds in it a much more intense kind of metamorphosis, transformation than in what shines through the outer form of living nature. One grasps, so to speak, the transformation itself.

Can we recognize the essence of a thought if we grasp it only as a thought? No, we cannot! This is shown by spiritual insight. The thought transforms itself in the soul itself into feeling, and feeling in turn into will. And one must be able to grasp the metamorphosis of thinking, feeling and willing in one's inner mobility, then one grasps the soul. This can only be done by separating the soul from the physical body. And then one notices in direct inner experience what happens when we have a thought and compare it with a feeling, and compare feelings again with the will. We come to look inwardly at every thought that arises from the transformation of feeling. Every thought is a transformed feeling, and if we want to look at it inwardly, we must always perceive in the thought the incomplete, but half-dying of feeling. The life of thought is a dead emotional life. In thought lives, I might say, the rest of the emotional life. The life of feeling is transformed, but in such a way that the life of feeling passes, as it were, from a living state, of which one can be inwardly aware, into a more dead state.

When you say it like that, it sounds abstract. But when you experience it inwardly through soul-vision, when you really experience everything that makes your feelings turn into thoughts, for example when you have felt something vividly in the present and later you visualize this feeling only through a memory and then follows the path of how the feeling became a thought, then one experiences something so intensely inwardly, as one experiences, for example, 'when one sees a family member pass from life to death with an original, healthy family feeling. In the inner life of the soul, this very soul life, if one wants to recognize it, is permeated with intense inner liveliness, with intense inner participation. And no one should believe that the ascent from the external observation of nature to what is called the observation of the soul life is only something abstract or only that which is often addressed as confused mysticism, which mostly consists only of building a world view out of a dark feeling; but true soul science arises from the inner experience of the metamorphosis of soul facts,

But thought, too, can be awakened again into feeling, and it can transform itself into will. When, as has been indicated here several times, one watches how a thought seizes us as an ideal and then throbs through us, permeating the soul with enthusiasm until it becomes will, then one experiences, I might say, a birth, when one has raised the experience in question to the level of soul observation. This inner soul experience is what results from the exercises described, for example, in my book “How to Know Higher Worlds”. But through this, as you can see, an inner soul life is opened up that lies behind the ordinary soul life. The ordinary soul life proceeds in thinking, feeling and willing separately. But this soul life, which I have just described, lies behind the thinking, feeling and willing that is usually turned towards the outer sense world. It is not something that the spiritual researcher creates; it is something that he experiences only within the ordinary thinking, feeling and willing, something that he merely comes upon. He creates it no more than someone who comes in from outside and sees the table here now creates the table, although he creates its image by entering and looking at the table. In the same way, the spiritual researcher creates an image of the soul life that lies behind the ordinary soul life; but this soul life is present in every human soul. It lies, if one may say so, below the threshold of ordinary consciousness, which is turned towards the outer world or towards sensory perception in general.

I would like to say that there are also approaches to finding this soul life. Such approaches are to be found precisely in the development of thought in the nineteenth century. Because there is a yearning in all human beings for knowledge of the soul, such approaches have even gripped people in the broadest circles. We have one of these approaches in the concept, which Eduard von Hartmann did not exactly develop but did work with, in the concept of unconscious soul life. He did, after all, derive all conscious mental life from unconscious mental life. But the situation is somewhat skewed when it comes to Hartmann's unconscious, because it is only characterized in negative terms. If one says: What underlies the conscious is an unconscious, then one is saying no more than: everything that is outside of this table is a non-table, is a table. Now, if I describe everything that sits and stands here as non-table, as untable, I have not yet said anything special. It cannot be described in any other way than negatively if one stops at the level of conscious mental life with the realization. And that is what Eduard von Hartmann wants. One must inwardly fertilize the soul life, as has often been described here, and this ordinary soul life must descend to the other, so that the subconscious, unconscious soul life is grasped by an expanded consciousness, by a consciousness different from the ordinary consciousness that is turned towards the world of the senses.

You see, a soul life is grasped through spiritual insight. This soul life, which is grasped and appears directly in spiritual insight, what is it if not that which works inwardly in man and of which one must imagine that the outer body is somehow its expression, its revelation? But just as we have our ordinary conscious soul life, so its advantage lies precisely in the fact that this conscious soul life does not directly affect the body. Just imagine if the conscious soul life did affect the body - yes, it is really not an exaggeration when I present the following. Let us assume that we see the hand of a stranger and want to grasp its form. If this form did not appear to us as a mere idea, but permeated us, becoming truly alive within us, then our hand would have to metamorphose and become like the other person's hand. We would have to be able to absorb it completely, to make alive within us that which we can only visualize in abstract terms. And if we were to stand face to face with a whole, full human being who made such a strong impression on us that the impression was not just present in an abstract idea, we ourselves would have to take on the form of that person. Thus that which functions as ordinary conscious soul-life would not fulfill its task in the world at all if it were not so completely separated from our bodily life that it does not interfere with the bodily life and allow it to develop independently.

But we need only go back in human development to see at least a hint of what we can call – as I pointed out the day before yesterday – the shaping from within of the forms of the human organism. When we look at people, especially in their very earliest childhood, we see how what is within them is vividly shaped into what they later develop. We see how the spiritual enters into the bodily form. Of course, there are many objections to the assertion that I am now making. However, as I said, it is not possible to cover all the bases in a single lecture. These objections can be easily overcome if one can only talk about them in detail. So we see a vivid manifestation of what is inside a person, in the person's youth, in childhood, and in pathological conditions. We see how the soul and spirit intervene vividly in physical development. The ordinary soul life — one might say, thank God — cannot intervene in physical development; it would not fulfill its task. But read this excellent chapter in Schleich's new book: “On the Switching Mechanism of Thoughts”, this beautiful, I would say epoch-making chapter: “Hysteria - a Metaphysical Problem”, then you will see how it is referred to how, in fact, the soul-spiritual, what is grasped in thoughts, affects the plastic formation of the body in pathological states. We are healthy precisely because it is not so in the normal state. I will cite only the most primitive example from this book. The examples have always been known to anyone who deals with such things; but through the way in which they are introduced in this book, something epoch-making has indeed happened. The one example: a doctor enters a lady's room, in which a fan is humming. She says – she is hysterical, it is a pathological condition with which he is dealing –: There is a big bee! At first, the doctor wants to disabuse her of the idea that it is a big bee; after all, it is only a fan. Then she says: If it were to sting me! At first the doctor also wants to make it clear to her that that would not be so bad either. But at that moment the eye swells up into a lump the size of a chicken's egg.

This is how we see the effect of the mere thought. And as I said, thank God our ordinary thoughts are not such thoughts. And that is precisely why they are the right thoughts for ordinary life, that they cannot. They do not take this plasticizing form, they do not go down into the organism. For that, pathological conditions must arise; but then we see how thought can take hold of material life. Schleich quite rightly calls this an 'incarnation of thought'. But one must not think that one can remain within the ordinary life of the soul when speaking of such things. The ordinary thoughts that a person has are there for the purpose of understanding the world and as a basis for action. If a person is in good health, these thoughts certainly do not intervene in the ordinary life of the soul in a plasticizing way. But in a normal way, if you look at it spiritually, you find that what forms the human being, from childhood on, what shapes the forms, is now based on the same principle in a healthy way, just as the spiritual and soul life, which is still unconscious and remains unconscious as such, remains plastically formative. And it is precisely in this that man's further experience consists, namely, that what first enters the organism, what first takes hold of the organism, later separates itself from the organism, exists spiritually and soulfully on its own, and is experienced precisely as spiritual and soul-like. This is what the further development of man as an individuality consists of.

I have presented certain trains of thought to you; but these trains of thought are not really invented, not logically combined in any way, but they are lifted out of the soul's vision. And as I said, it is not a game of analogies, but it arises from the observation of the soul from the developed soul-spiritual knowledge that the same thing that can later intervene as a plastic principle in pathological conditions intervenes in the normal way in childhood life. The thoughts that I have thus suggested lead further, not by logical spinning, but by continuing the soul-spiritual view of the world. From the contemplation of bodily life, the thought was suggested: the human body, apart from the head, contains the same formative forces as the head, only at a less advanced stage; the head contains the same formative forces as the rest of the body, but at a far more advanced stage. These thoughts combine with each other in the inner vision. This more intimate acquaintance with the life of nature is attained by becoming acquainted with the spiritual and soul life in nature as well. In the higher vision, one must still clarify the following through the more intimate acquaintance with the subconscious spiritual life, as I have just described it. And one can do this through this more intimate acquaintance. Certain thoughts, I might say, only surmised by philosophers, become inwardly completely clear through the kind of knowledge meant here. Again and again, philosophers chew over and over - I do not mean this in a disparaging way - to gain some kind of concept of substance, of matter. In his Ignorabimus speech, D'Bois-Reymond presented in such a brilliant way all that can prove that what matter actually is, or, as he says, where matter haunts in space, cannot be grasped through knowledge. —- Matter basically always remains something unrecognized for ordinary knowledge; it remains outside of ordinary knowledge. Through spiritual knowledge one really comes to realize that matter itself cannot be perceived and that matter cannot enter into our inner being, just as little as the brass of a signet, which I imprint in the sealing wax, can enter into the substance of the sealing wax, although everything that is to enter, let us say the name Müller, passes from the signet to the sealing wax. What is externally material cannot be brought into the interior. But that which is to be brought in comes in in a similar way to the name Miller coming into the sealing wax. That which is in us cannot penetrate outwards to where matter is in space. Ordinary knowledge cannot grasp matter. Matter is simply imperceptible. I would have to talk at great length again if I wanted to explain in detail — which can be done — that matter cannot possibly be perceived as such. Matter can only ever be hypothetically added to the perceptions.

What is the actual basis for this? It is based on the fact that we do not perceive anything material at all. If only matter were spread out and we ourselves consisted of matter in the ordinary sense, we would be unable to perceive anything. Matter is not perceptible! How does matter become perceptible? Matter becomes perceptible because, in addition to matter (you don't have to force this 'in addition to'), there is still ether, etheric essence, in the world around us. When I speak of etheric essence, I must of course refer to what I have often said here, that the concept of ether as it is meant here does not correspond to any concept of ether as postulated by physics, although it can of course overlap with it in many ways. But finally, what kind of ether concept does modern physics have? This modern physics, which is actually on a wonderful path with those who research with all the tools of modern natural science, who make every effort to develop and increasingly develop the scientific way of thinking and attitude? From individual physicists, who must be taken very seriously indeed, in a completely different sense than the amateurish talk of a monistic worldview, we already have the sentence: If you want to have any idea at all about ether, then you can only do so by not imagining any material properties in the ether; ether must be imagined in such a way that all material properties are kept away from it. And now we are experiencing the marvelous fact that two opposing views of things are colliding. In the midst of these turbulent times, we are experiencing the clash of two worldviews with regard to the external, physical world, a fact of unspeakably great significance for anyone who is able to judge such a thing in its full gravity. We are now also experiencing the fact that what physicists have never really tackled in the right way, namely gravity, is being investigated. And there we experience it – I can only hint at these things in a purely historical way – that on the one hand the more materialistic view asserts itself and, as it were, tries to gain insight into the ether from ideas about the material, that is, from purely material properties. And on the other hand, we have a wonderful method of investigating gravity, which, as has already been said, seeks to strip away the material and dematerialize the natural in order to understand gravity. In short, if we want to understand the direction in which real science is heading today, we cannot rely in any trivial way on the talk of the so-called monistic world view, but we have to go into this true and serious scientific endeavor, which is permeated by truly impressive methodological discipline which, in attempting to go from matter up to the ether, strives more and more to achieve what I just meant by individual physicists even saying: the ether can only be imagined if it is no longer imagined with material properties.

In spiritual science, the ether now reveals itself through inner vision and through inner knowledge, just as one otherwise comes to know the external, the sensual existence. This is only possible through the first stage of spiritual vision. You can read about it in my book 'How to Know Higher Worlds'. There, as the first step in spiritual insight, I use the term, please do not misunderstand me, imaginative knowledge. But that is just a term. What is meant is the kind of knowledge — I have often presented this in the last lectures here as well — in which the human being does not simply accept the perceptions, but has to build the perceptions himself. Just as one builds up externally what one also has in reality when one notes it down, so imaginative knowledge will inwardly express what one experiences spiritually. But through this knowledge one does indeed arrive at a conception of ether that cannot be conveyed by external material representations. And then one arrives at the fact that ether is spread out in the world and forms the possibility that things, figuratively speaking, turn their surface towards us so that they can be perceived, and that ether is within us, meeting the outer ether. Ether from within, ether from without meet, and in this way that which flows towards us ethereally from things, that which ethereally rises from us in the organism, is encompassed. This encompasses itself inwardly, and only through this does that which we call perception arise. What makes it so difficult to understand sensory perception is precisely the lack of knowledge of the facts just described.

Take the human eye! This human eye gives images of our surroundings precisely because the material processes from outside continue within the eye, so to speak. What happens in our inner eye is, without our consciousness being present, only a continuation of the laws of light that exist outside in the world. And when the outer ether continues into our eye and is grasped by the inner ether, this is how this perception of light arises. What I am about to say is a direct continuation of what is written in Goethe's beautiful and significant chapter on physical colors and their perception.

Thus we ascend from external matter to the ether, and in so doing we come closer to what lives within us. For that is the other thing now. Matter rises to the ether; we have ether within us; the inner ether enters into interaction with the outer ether. That is the one process. And now let us look at it from the other side. We have seen that when we have our soul life, the conscious soul life, which in a healthy state must not interfere with matter but which nevertheless contains the possibility of formative forces, this conscious soul life leads us down into a subconscious soul life. And this subconscious soul life has, I would say, a completely different power than the conscious soul life. The conscious soul life is the abstract soul life, the soul life that does not hurt us. I would like to give just one example of this: in the conscious soul life we can say a lie calmly, it does not hurt us. But if the lie arises in the subconscious, it hurts; that is, it has the power to develop into reality. It is only in our subconscious mental life that we have a mental life that is capable of forming itself, a mental life that is no longer separate from matter, but can now intervene in matter, although initially it can only intervene in the matter that is available to it. This subconscious mental life can now in turn intervene in what is in us as ether. And in that which is behind matter as ether, and in that which is below our consciousness as subconscious soul life, there arises an interaction that lies below our consciousness and above matter. This takes place in our subconscious. If you follow this train of thought, you can now easily explain the morbid states of mind as well. There is not enough time to go into them. I have often used the term subconscious here, which may even rightly appear dreadful at first to some people, and which really challenges one to make bad or good jokes about it. But the term should not be important. If we take a comprehensive view of the whole human being, he consists, of course, of matter, just as the other external things consist of matter, of the etheric being that he has within and that enters into relationship with the external ether, and of the subconscious soul life, which can now intervene in the ether in a formative way. And that which arises in the interaction between the subconscious soul life, which we discover in the spirit-sight, into which we dive in the spirit-sight, and the weaving, surging ether, that is precisely the imagination, the first step of spiritual vision.

And then, when through knowledge a person has struggled through to that which is not consciously experienced in him, but which is still inner life, then he also experiences how this inner life proves to be related to that which now lives in the external, but is not matter, cannot be imagined as material at all - even according to today's physics - how this becomes one in him.

We can grasp even more closely what I have often characterized in these lectures as the inner human being in the human being. The conscious soul life goes down to a subconscious soul life, and this subconscious soul life is now more powerful than this conscious one and organizes itself together with the etheric life. In this way we actually have that which is present in the human soul life. And when a person awakens this soul life within himself through the exercises described in the repeatedly mentioned books and essays, only then does he really perceive what can be called the spiritual world, just as he perceives the outer sensual world with his physical organism. In the thorough organization of his etheric body lies the possibility of perceiving and knowing a spiritual world, and of knowing that he himself comes from this spiritual world.

And now the thought broadens and is combined with the other thought, which was gained from Goethe's world view. For once one has grasped the inner human being, one can now begin to ask oneself: Yes, what about these two parts of the human nature, the head and the rest of the body, which are at different levels of development? Here we come to the fact that what can be imagined spiritually and soul-wise must be brought into quite different relationships with the head than with the rest of the organism. When one grasps the spiritual man in clairvoyance – but not in the way it is meant in spiritualism or in trivial superstition, but really in the sense that is always characterized here – the spiritual man who underlies the outer man, also the man who has ordinary consciousness — for that is nothing directly soul-like, but only something that lies below it — if one can grasp this person, one sees this inner person in a completely different connection with the main part of the person and with what the rest of the person's body is. And what we find is this: When we examine the head, we find in the head a plastic formation, a shaping, such that the soul-spiritual has flowed completely into the form, the soul-spiritual is completely shaped in the form and has even shaped itself in this form in such a way that it still retains some of its formative powers. And these retained formative forces are those that we can then develop as our thoughts. But what is developed in our thoughts only abstractly out of the head lies in the form in which it can only be achieved subconsciously, at the basis of the formation of our head. And in a completely different way, the spiritual-soul substance underlies the rest of the human organism. These formative forces do not penetrate so deeply into the rest of the human organism; there they retain a certain independence; there the soul-spiritual lives much more strongly alongside the physical body. If I may speak figuratively, imaginatively and figuratively – please allow me this tautology – I would therefore like to say: When the seer has the human head before him, he has a spiritual-soul form, but in addition, only extremely sparsely, a spiritual form. If he has the other human organism before him, he has the bodily form, but the spiritual is richly developed, only it has not yet become as organized in the material as it is in the head. In the head the spiritual has flowed into matter much more than in the rest of the organism. The human head is much more material than the rest of the organism. The rest of the organism is such that the spiritual has not yet flowed very much into the material and still has greater independence.

Now the spiritual insight of which I have spoken comes to a real understanding of the essential meaning of what I have just expressed. What forces of development are there in the human head that have reached a point that lies much, much further ahead in development than what can be observed in the rest of the organism? If one learns to look at what underlies the head, one learns to transfer the spiritual vision to the human head, then one oneself comes to experience soulfully what has been processed in the human head. When one experiences inwardly in soul what formative forces are at work in the human head — today I can only hint at these things in aphorisms — then one finds that what is processed there expands directly into a spiritual world, that one must really think of the formative forces as coming from the spiritual world, even if this passes through the human hereditary currents. Here again we have a beautiful point of contact between modern natural science and spiritual science. There are such points of contact everywhere. Today there are natural scientists who, through their natural research, also admit that such cosmic formative forces are at work in what builds up in the human being while he is developing in the mother's body. So we have something in the human head that is formed from the cosmos. In the human head there is an immediate imprint of the cosmos when one looks at the soul.

If we now ascend further to the spiritual, to the way I have described it to you, we come back further. We gain the following knowledge of the head: at birth, actually soon after conception, this human head is so constituted that its formative forces pass entirely into the material, leaving only a little of the soul behind, living out their full potential in the material. But these formative forces lead back to a time before conception. They lead up into the spiritual world, so that what arises from the cosmos in the formation of the head, the human being has essentially experienced in the spiritual world before he was conceived or born. And when we go from the soul to the spiritual, we will then, within this spirit, recognize in the formation of the head what comes from an earlier life on earth. It is precisely by observing the human head in a spiritual-scientific context that one passes directly from the present earth life into the earlier earth life. And this is supplemented by the other thought, when one now observes what is present in the rest of the organism, apart from the head. In this remaining organism, the soul-spiritual life is still separate, the whole human life, as it is led from birth to death in dealing with the outside world, in relation to other people, to the things of this world, to nature and all the spiritual conditions in which we live, to all social conditions; this is expressed in what is spiritual about us, in the rest of the organism, summarized in the human heart. This is not just a picture, but a real spiritual-physiological fact. But because this human organism has taken on its fixed form at birth, it can initially only remain spiritual-soul-like. However, it is present as formative forces, it remains present as formative forces, and it goes through death as formative forces. If we follow what is in the human organism, apart from the head, then we find that the spiritual view points us to what lies after death. And if we look at the human being spiritually, we find that this is transformed into the next earthly life.

And further: Concrete observation teaches us that the head, as it is now shaping itself with its inner formative powers, is the result of our physical life in a previous earthly existence, apart from the head. Our head has truly been transformed from an earlier life on earth, and our present organism, apart from the head, with all its experiences, retains the formative forces in a spiritual-soul way, and when it departs with death, it gives them to the spiritual world, and they develop so that they can participate in the formation of our head in the next life on earth. And we arrive at the great, significant law: in what our head is inwardly formed — mind you, inwardly formed — we have the result of the formation of what the rest of the organism, apart from the head, was predisposed to in a previous life on earth; and in what struggles and forces in the rest of our organism, we have what goes into the formation of the head in the next life on earth. Once this knowledge is acquired, it will be possible to draw a strict scientific distinction between what lies within the line of inheritance and what does not lie within the line of inheritance. In this field, natural science still has, I might say, very significant doors to open if it wants to meet what spiritual science has to say about the spiritual and soul life.

I would like to draw attention to just one point. Of course, natural science today rightly attributes certain characteristics that we have to the principle of inheritance; we have them from our father and mother, grandfather, grandmother and so on. But we should not think that the natural scientist is saying something when he comes and says: Yes, the spiritual scientist attributes inner formative forces to earlier earthly lives; we learn all this from inheritance! The spiritual researcher does not deny that which can be scientifically explained from heredity, which may lie in the physical line of reproduction, as the spiritual researcher is generally on the ground of natural science. But, as I said, natural science must first open up certain doors and follow certain guidelines. Just think about the following: as I pointed out the day before yesterday, a person reaches sexual maturity at a certain age and is then able to produce offspring. At that point, he has all the abilities within him to pass on to the next generation what he has in the way of physical-bodily formative forces. He must have it in himself. No new abilities can arise later. What a person acquires later in the way of abilities, which he in turn partially incorporates, as he previously incorporated the ability to reproduce, does not pass into the reproductive current, but these abilities work and have an effect in the person in such a way that they form the germ for that which goes through the gate of death, between death and new birth through the spiritual world and in a next life on earth, it is embodied anew in the way I have described. There is then a transition, and one can say - as grotesque as it may still sound today - the formation of the head, but, as I said, the head is formed from within. The formation of the head contains forces that we must seek as the spiritual and soul element accompanying the body, which exists independently of the head, in an earlier life on earth. But what we now have in addition to our head, before the spiritual and soul has completely poured into the physical, that prepares the configuration and shape of the head in a next earthly life. This is certainly still a paradoxical assertion today, and yet, it is how a comprehensive doctrine of metamorphosis for the whole person is built, a doctrine of metamorphosis that encompasses spirit, soul and body and shows how the reality within the human being goes through birth and death and how this reality in the human being is related to the universe. What is it that directly belongs to our earthly life? What directly belongs to our earthly life as an individual human being living between birth and death? Our head! What we usually find to be the most spiritual on the outside is most closely related to the earth. What is less related to the earth also passes into other than earthly worlds in the time between death and a new birth. And when, after the person has passed through the gateway of death, the spiritual has gained the strength to transform itself into the formation of the head, then it has attained its goal.

As you can see, spiritual science speaks in a very concrete way about what belongs to the eternal part of man. And in a very concrete way it can indicate how the human being is embedded in the whole universe. It can point out how that which is in the human head is so occupied by the forces of the earth that the whole spiritual and soul life has poured itself into the head, and how that which exists outside the head is only preparing to be joined to it in the next life on earth. We see how one earthly life follows another, in order to link up to eternity like chain links. When man – not now in an external, abstract description, but inwardly – grasps what can be experienced as the inner man, when the subconscious, the ethereal takes hold and the inner man becomes active, then the soul is seized and it can be understood beyond birth and death in connection with the universe. And when man has awakened this in himself, then a spiritual world also becomes visible before this inner man, a concrete spiritual world, as before the physical eyes, which develop out of transformed matter, the physical world becomes visible. The spiritual and soul worlds present themselves in a definite, concrete way. And just as we become acquainted with concrete physical things and beings through our bodily organization in the physical world around us, so we become acquainted with a spiritual world in concrete individual forms through the higher man, through the man who lives spiritually and soulfully in man. But the spiritual-soul in man must be grasped in a living way, otherwise it remains a mere inkling that can only be found in a conceptual construction. One can only come to the spirit, to the soul, by descending from the ordinary consciousness to the subconscious and really developing a new consciousness for the subconscious and thereby forming a higher human being in the human being with what otherwise pervades matter as ether. This is possible through experience, through real inner experience on the paths described in my book “How to Attain Knowledge of Higher Worlds”. If one does not attain this spiritual level, then one remains within that which of the soul-spiritual asserts itself in the physical organism. One basically remains in that which is present in man between birth and death, and then one comes to that unclear mysticism, which unfortunately is confused by many with true, but now brightly clear mysticism, which is attained in the way I have just described, through the experience of the inner concrete spiritual-soul man. And because confused, hazy mysticism is confused with that which becomes bright and clear within, that is why spiritual scientific striving is still so often misunderstood today. The nebulous inner self, felt only through the detour of the body, does not really expand into a cosmic self, but becomes blurred in a general sense of the world. It is difficult to express this. That unclear, blurred mysticism is only what the soul can experience with the help of the bodily instrument. The soul must first be released from the body, then the soul-spiritual is truly experienced. And the spiritual must be seen, but not with the same powers of cognition with which the conceptual-legal, natural-legal in the sensual world is seen; because that is seen with the help of the bodily instrument, that does not even go through the gate of death with us. Natural laws are only meaningful between birth and death – not for nature itself, but for us. But when a person awakens the inner man and the spiritual world is around him, then he beholds a concrete spiritual world in which spiritual beings are as physical beings are in the physical world. And then it does not come to what otherwise a yes also quite commendable, but just limited metaphysics comes: in all possible ways one comes from a mere inkling of the spirit, which one veils with concepts, to pantheism, this foggy construct that sees an All-spirit everywhere, just as if one did not want to see individual plants and animals everywhere, but an All-nature. Whether one sees will everywhere, as Schopenhauer did, or finds a panpsychism by philosophical means, all these “pane” come about only because the soul-spiritual works only with the tool of the human head. And basically, mere philosophical idealism, which I have repeatedly tried to describe truly in all its magnitude this winter, could not lead to anything other than a conceptual understanding of the world; for the real spiritual world is only attained in the way I have indicated. But precisely when one works out this concrete view — and today I could only work it out aphoristically — what I have said can really be fully reconciled with the scientific world view, and does not offend any religious feeling. You will soon be able to read about this in my little work 'The Task of Spiritual Science', which will be published in the next few weeks. All that I have described so far only enables man to understand the world around him in all its phenomena. The spiritual world is present in the outer world in its effects, but these effects can only be fully understood when one grasps the spiritual foundations of these effects. Only when we have grasped the soul-forming forces that underlie the world, the spiritual forces of action, can we gain insight into what the world actually is.

Goethe first wanted to see the weaving and surging of the spirit, which had remained unconscious to him, in the reflection of the external material, and he could only perceive this in the living material through his metamorphosis. If the way of thinking that Goethe had is extended to body, soul and spirit, a true science of body, soul and spirit will really appear. Then such a science will also be possible, as I indicated the day before yesterday for understanding the individual national souls and for the historical development of humanity in general as it unfolds on earth.

One can say: there has always been a longing to achieve such a spiritual science. Today we call it anthroposophy, that is, I will try to justify this name for you. Anthroposophy because anthropology looks at the human being as one would if one only used the external organs of the human being. Anthroposophy arises when one lets the inner, awakened human being focus on what it means to be human. In earlier lectures I quoted a saying of Troxler from 1835, from which it can be seen how such an anthroposophy has been longed for. For in the time when Goethe's world view was more or less unconsciously at work in the better souls everywhere, there was already a longing and hope for such an anthroposophy. And as proof of this, let me quote a saying that Immanuel Hermann Fichte — whom I also mentioned in one of the last lectures — made in 1860; it should prove to you that what is being sought here today as spiritual science is something longed for and hoped for in the spiritual movement of the nineteenth century, even if it was somewhat subdued for the reason given. Immanuel Hermann Fichte, the son of the great philosopher, says in his “Anthropology” at the end, 1860: “But anthropology already ends in the result, justified from the most diverse sides, that man, according to the true nature of his being, as in the very source of his consciousness, belongs to a supersensible world. In contrast, sense consciousness and the phenomenal world arising from its vantage point, with the entire human sensory life, have no other significance than to be the place in which the supersensible life of the spirit is carried out, in that the spirit, through its own act of free consciousness, introduces the otherworldly spiritual content of the ideas into the world of the senses... This thorough grasp of the human being now elevates “anthropology in its final result to ‘anthroposophy’.”

Anthroposophy, as it is meant here, is truly nothing arbitrarily invented, but something longed for and hoped for by the best minds of the nineteenth century. And I am convinced that it is based on a real penetration into the spirit of Goethe's world view. When, a few years ago, the question arose as to the name of the society within which this spiritual research, which is meant here, would be cultivated, I would have liked to have named this society the “Goethe Society” if the name had not already been given to another Goethe Society. It was named the Anthroposophical Society; but for good reasons, because you see: what appears today as spiritual science is long awaited and long hoped for, and it is that which today, I might say, is brought to the surface from subconscious depths of the soul, only the fulfillment of those hopes that were truly not present in the worst minds.

And such hopes were present in yet another way, in a remarkable way and, I might say, arising from the Goethean worldview, in a spirit that lived so completely with his soul in the Goethean worldview – in Herman Grimm. Here, something wonderful comes to light. Herman Grimm is, after all, a historian, especially an art historian. He tried, really out of Goethe's spirit — I am not saying now how he was able to grasp it, but how he was able to assimilate it and spiritualize it — to present the developmental process of historical phenomena in the sense of such a Goethean world view. What is he coming to? At one point in an essay he wrote about Macauley, Herman Grimm tried to understand how one can understand historical development and the place of the individual human being in history. He tried to form a concept about it: What is the place of the human being in the development of history? He still shrank back, because when he wrote the essay – it was at the beginning of the seventies – the time was not yet ripe to describe spiritual science in such a way as one can describe it today – even if it is still often regarded as fantasy or something worse. He does not attempt to ascend to spiritual science, but to form a thought, which he says he initially wants to just let be a fantasy, a thought through which he can imagine: how does the individual human being initially stand in the universe from an historical point of view?

Grimm then utters the following words: “It is conceivable that the spirit of a human being, released from the bonds of the body, might hover above the earth like a mere mirror of what is happening.” — He formally apologizes at the time because no spiritual science could be present: “I am not stating an article of faith here, it is just a fantasy. Let us assume that for some people immortality takes this form” — we have it, the fantasy, immortality takes this form for spiritual science! — ”that they float above the earth, unhampered by what previously blinded them, and reveal to them all the destinies of the earth and of man before the birth of the planet...” Herman Grimm had to imagine life in the spiritual world between death and a new birth at least hypothetically, in order to really imagine and think about the way in which man is embedded in history. And so he said: Now, how can we understand the individual human being? - “Now, suddenly, let us dream on” - one must dream, of course, but the dream becomes truth! “If this spirit, which so freely surveyed things, were forced to join the body of a mortal man again.” That is to say, in order to be able to imagine history and man's place in history, Herman Grimm necessarily had to think of repeated lives on earth. Only in this way could he imagine history.

This is how deeper spirits looked at history and the historical becoming and the inner standing of man. But as I said, such things flowed, I would say, under the prevailing stream of the more materialistic development of the world view in modern times and will probably be carried to the surface by our time, because our time already senses that the spirit and the soul must be recognized again. Indeed, this is felt most acutely when one tries to understand the historical development of humanity. And today it is obvious to seek to understand the historical development of humanity because we are at such a significant stage of this historical development. When one looks at such a view of history, for which Herman Grimm had to imagine repeated lives on earth, and then looks at another historical conception, one becomes very aware of how far mere adherence to the material can go, especially when one wants to understand historical development.

In this context, I have a spirit in mind, of whom I will present a few sentences to you at the end, because he is, of course, quite far removed from any understanding of the spiritual, of the soul. And yet a certain mind wants to explain historical development, for example why religions arose in different forms, why there was initially polytheism, then monotheism arose, and within monotheism Christianity arose, and within Christianity Protestantism arose again. Yes, that there is something spiritual and soulful at work inside, of course he cannot rise to that. But from what can be observed externally, albeit only in a rough way, when one looks at the outside world, including the outside world of history, only through the instruments of the body, he now tries to make clear how the history of religions has developed. He says – the words are not particularly important to the idea presented, but I will read them in the introduction: “As long as consolidation progresses, the organism that will prevail will be the living one that functions best at the given moment, and this tendency is just as evident in abstract thought as in trade and war.” So if you want to understand how a later state arises from an earlier one, then, in his opinion, you can see how the later state became more favorable than the earlier one.

And he applies this to religions: “The development of religions provides the most striking proof of this principle. Monotheism is cheaper than polytheism.” That is to say, people gradually strove to get more for less in the spiritual realm. So they advance from polytheism to monotheism, which is cheaper! It does not need such a widespread cult as polytheism! So: “Monotheism is cheaper than polytheism.” Consequently, the two great monotheistic religions were able to survive in Cairo and Constantinople, the two commercial centers of the first Middle Ages, while the Roman cult perished, along with the Greek and Egyptian and the various Persian religions.

So we have the later monotheistic religions because they are cheaper! They have only one God, so they need a simpler cult, are cheaper! Then he continues: “In the same sense, Protestantism is cheaper than Catholicism.” If you only look at the exterior, you cannot deny it, the Protestant church does not have as much decoration, has not developed as much worship, is cheaper.

“That is why Holland and England – I am not saying this! – adopted Protestantism when they snatched trade with the Orient from Italy and Spain.” Because the Dutch and the English wanted to have it cheaper, they adopted Protestantism!

“Atheism, finally, is cheaper than any religion, and it is a fact that all modern commercial centers tend towards skepticism, that the modern state itself seeks to reduce the costs of worship to a minimum.” Here we have cost as a principle of the progress of religions! However, this is again an example of the approach that I took the day before yesterday: that one can see how, from the different cultures, the endeavor is either to think more spiritually and psychologically about the course of human development, or more in terms of what can only be achieved through external observation.

The author is Brooks Adams, an American, and Roosevelt wrote the preface to this book! I will add nothing more to these thoughts, they show, as it were, the asymptote to which a purely external world view must lead. Of course, what is grasped as spiritual-soul will often appear to a purely external view of the world like mere dreaming. Dreaming — yes, people today would even forgive one for dreaming from a materialistic point of view. I am convinced that if someone, in a dream, could invent a machine that he then constructs in external reality, people would believe in this dream. All that is needed is the power to recognize in its reality that which is found only within the soul and spirit.

That this spiritual power belongs to the developmental and educational principles of the world-view development that has found expression in German spiritual life is precisely what I have tried to explain in the various lectures during this difficult time of trial. And when one has gained an insight into what spiritual science will and must be for the future of humanity, and sees how, ever since there has been a German development, the educational principles of this German development have been, shall we say, dreaming towards this spiritual science, then that also gives a firmness and certainty to stand still within the spiritual life of one's own nation and to have no need to vilify other spiritual lives and to utter such words of hatred as we heard only the day before yesterday, in order to gain inner strength, so to speak, inner justification in rejecting what is alien. German spiritual life can gain inner justification and inner strength by considering what lies within itself.

And so, at the conclusion of this lecture, let me express, as something that can take root in the soul as a feeling, the comparison of what spiritual science wills with what often lives as germs precisely in German cultural life. The way in which the soul and spirit are anchored in German cultural life gives us the inner certainty that Germanness cannot be overcome, because it is destined for greatness in the evolution of the world and of humanity, according to what it contains as germs within itself. We can say today: England possesses one quarter of the total dry land area, Russia one seventh, France one thirteenth, the German element barely one thirtieth of the land! Thus, those who expand over a quarter, plus a seventh, plus a thirteenth of the dry land, are opposed to those who have barely spread over a thirtieth of the dry land. And so those who have spread out over this one-thirtieth and who today consciously stand on this one-thirtieth in relation to what stands on a quarter, plus three-sevenths, plus three-tenths must imbue themselves with what can be experienced from the grasp of the innermost being. There is no doubt that inner necessities can be experienced: those who stand on a thirteenth plus a seventh plus a quarter in relation to those who stand only on a thirtieth, they must not overcome the latter, as they often say today in their fanatical ideal of hatred. For that which lives on this one thirtieth seems, by its inner nature and essence, to be destined for that which, within the earthly context, can still be called a long, long time and, for the human imagination, a temporal eternity. This German essence carries within itself the certainty of its continued existence. And from this certainty emerges what can be summarized in a few words: they will not overcome it, because if the world is to have meaning, they must not overcome it!

Dear attendees! For a number of years now, I have been privileged to present here time and again on questions of world view from the point of view of spiritual science, as will also be the basis for tonight's reflections.

Now, the friends of our spiritual-scientific worldview here have essentially been of the opinion that such a lecture should also be given this year, in these difficult times of ours. And that may well not be inappropriate, because spiritual science, as it is meant here, is really connected with the deepest questions of the human heart, of human life, of the human soul, with all the questions that go to the bottom of the bitter disappointments of human life and the impulses that underlie the courageous, bold, sacrificial deeds of the time that bears so much in its womb and in which we are currently living.

Now, of course, spiritual science, as it is meant here, is not very appropriate in our time, nor is it in line with the thinking of the broadest circles. And anyone who is completely immersed in the subject of spiritual science, will not find it incomprehensible when one contradiction after another, one opposition after another, arises against what is said here from a spiritual-scientific point of view. It is also much more understandable to the representative of this spiritual science when general judgment and general opinion see something fantastic and dreamy in this spiritual science. Such judgments are first of all asserted by those who have had little contact with this spiritual science. This is easier to understand than if someone were to readily and wholeheartedly agree with such unfamiliar things. In particular, there are three points of view that are always asserted from the opponents of spiritual science.

First of all, it is said that what wants to present itself as spiritual science contradicts a world view that is based on the sensual foundations of scientific research in the present. The second objection, which must also be raised, is that this spiritual science, by its very nature, could easily lead to the dark sides of the human soul, to superstition, prejudices and the like. And a third point that is still being asserted is that the most valuable, the most esteemed human feelings and emotions, religious feelings, would somehow be affected by what spiritual science has to assert.

Now, esteemed attendees, I hope that from the suggestions I will allow myself to give this evening, it can be seen how these three objections to spiritual science, or, one could also say, to supersensible knowledge, can be defeated.

First, let us consider the relationship of spiritual science to natural science thinking, to a natural science-based world view in the present day. Again and again, I have emphasized here that true, non-dilettantish spiritual science will not in the least rebel against anything that is a proven result of the current natural science world view. On the contrary, spiritual science wants to be a continuation of what natural science is for the external, sensory and external-practical life, what natural science has achieved to such a high and admirable degree in recent centuries. In this way, spiritual science seeks to be a science in the same sense as natural science is a science for the external world. Therefore, this spiritual science must take a completely different path, must research in a completely different way than natural science has to do its task. And because, especially in the course of the last few centuries, namely the nineteenth century, until today, we have become accustomed to regarding only the way of approaching things that natural science does as truly scientific, it is quite natural that at present people do not yet want to accept as science something that on the one hand wants to be science but, as spiritual science, must be different from natural science.

Basically, it is the case that spiritual science only begins its research where natural science, where ordinary, everyday thinking, ends. And it is easiest to get an idea of what spiritual science wants to be and should be, how it wants to position itself in the overall cultural process of the time, by paying attention to how it differs from natural scientific research and everyday thinking. In the course of such scientific research and in ordinary thinking, we look at the objects of the sense world that are around us. We try to grasp the laws of the processes of this sense world with our brain-bound thinking. We try to bring coherence into the succession of phenomena. And in general, for ordinary thinking and also for ordinary science, we are quite content with the fact that we have acquired concepts, notions and ideas about what unfolds before our senses or what takes place in the course of historical development in humanity. When we have arrived at these conceptions, concepts and ideas, and when we can be convinced that they depict something of the external sensory reality, we have satisfied our need for this external knowledge.

But where ordinary science, this everyday thinking, has to stop, that is where spiritual science must begin its research. Spiritual science is not about conducting external experiments or applying any research methods based on things that can be externally surveyed by the senses, but about studying the most intimate processes of the soul, which, however, must first be evoked. The spiritual researcher has to do with a purely spiritual-soul work in a spiritual laboratory, as the chemist has to do with a sensory work in an outer laboratory and its processes. And just as the chemist allows people to see what he can extract from nature through his processes, so the spiritual researcher must be able to allow people to see into intimate soul processes, which, however, just as in the chemical laboratory the processes must be evoked through experiments, must first be evoked. This is what one must pay particular attention to. One does not arrive at the results of spiritual science through experiences of the soul that one already has in ordinary life or in ordinary science, but only by evoking soul-spiritual processes that do not exist at all in ordinary thinking, in ordinary imagining and feeling.

What the soul has to accomplish is usually referred to as meditation, as concentration of thought. And it will be my task to sketch out, at least with a few lines, the picture that should represent what the spiritual researcher has to do to find the way into the spiritual worlds. You can find everything in more detail in my books, in “How to Know Higher Worlds” and in the second part of my “Occult Science”.

What it is about is that one treats the thought, the concept, the sensation, in short, the whole soul life of man in a different way than one is accustomed to treating it in everyday life and in ordinary science. Where everyday life stops, spiritual research must begin. It is not about having a thought for spiritual science, but about living inwardly, becoming completely one with a thought experience, with an intuitive perception. Therefore, it is not at all important, not so essential, to have a thought, an intuitive perception, that initially depicts something external. I would like to say that one experiences more intimately in spiritual research if one initially devotes oneself to such thought experiences that do not depict anything external. I would like to introduce an example of this, a simple example.

Let us assume that someone forms the idea: “In the light that spreads through space, wisdom spreads through the world.” This is certainly not a thought that any scientist or the external, material life will recognize. But the point is not to depict something that is real in the external, sensual sense, but to now fully immerse the thought in the soil of the soul life and to awaken the strength in the soul that must be awakened if such a thought is to be held entirely within the soul life through inner effort. One must distract one's attention from everything else one sees and hears in the world; from everything else one is reminded of in life; from all that one can experience as suffering and joy in life, especially feelings that arise from the passions, from the instinctual life; one must distract oneself from all this for the time in which one wants to immerse oneself completely in such a thought, which one places at the center of one's soul life through inner arbitrariness.

All these soul forces, which are otherwise used for the unfolding life of the soul, are drawn from the outer life, including the everyday inner life. For what matters is not that one has this thought on which one wants to concentrate, not what it contains, but the inner, spiritual-soul activity, the spiritual-soul work of becoming aware of what the soul is doing by fixing itself on a single thought. But such an exercise should not be done just once as something temporary or repeated a few times, and then one should not expect that some experiences will already occur. This exercise, depending on the personal disposition of the person, must be continued for years. For some people it takes less time, for some more. But patience and perseverance and inner energy must be applied so that the path of spiritual research can be entered in this way. Above all, the exercise of patience must consist of holding the same thought again and again – you will soon see why this must be so. What matters is not a change of thoughts, but this concentrated soul activity.

Now, when the soul is urged in this way to perform an arbitrary task that it does not otherwise use in the outer life, then one gradually notices that what the soul does becomes more and more independent of what it otherwise depends on very much, of the bodily, the external bodily. One must experience for oneself what arises from this togetherness, this very intimate togetherness with such a soul activity. And that is what seems so grotesque, even paradoxical, to the thinking habits of our time when one hears what can arise from such an inner effort of the soul life. Just as little as someone who has never heard of chemistry and has only seen water can imagine that hydrogen, which has completely different properties than water - water is liquid and extinguishes fire, hydrogen is a gas and burns itself - can be extracted from water, hydrogen is something different than water, but it is in water, and you only notice it when you have extracted it through chemical methods. To someone who has never seen this, who has never heard of chemistry, it will sound amazing that a substance that burns can be obtained from water.

In the same way, it will sound paradoxical and fantastic to someone who has never heard of spiritual experiences or such experiences in the soul when they are told that through the repeated exertion of the soul in the direction described, the spiritual-soul element is really released from the physical-bodily element , that the soul-spiritual becomes completely free and one can speak of the fact that the end of the path, the beginning of which, as already mentioned, has been characterized with a few strokes, is that one experiences: You are no longer in your body with your thinking, your brain, you are outside your body with it. Your body has become an object outside of yourself, as the objects of the sensory world are outside of the physical body.

This is a great and significant experience, to which the spiritual researcher ascends. To have really experienced once that one can be independent in one's spiritual and mental activities from the physical and bodily, is one of the most harrowing things one can go through in one's mental experience. And that must be emphasized: the methods of the spiritual researcher are not ones that leave one as indifferent as external scientific methods. Even if I have had to describe to you what may have seemed to you to be an abstract inner process, it is nevertheless connected with the whole of our soul life, if one really succeeds in intensifying one's entire soul life with what has been brought into the center of one's soul life through free will. Not just the thoughts, but the impulses of the emotions and the impulses of the will move up from the depths of the soul. One has the feeling that one's entire inner being is drawn along by what the thought, on which one has concentrated, has torn out of oneself. The beginning of the path is that one feels energized inwardly, so to speak, and rises to the one sensation, which is first felt fully: You break away from your physical body; you move into a completely different world, into which your physical body cannot move. I am not telling you something constructed, but the real experiences of the researcher.

At first, you have this experience of coming out of the physical body. But then this experience changes. If you keep making efforts in this direction, you will notice that instead of further intensifying this inner experience, you now feel how it becomes paralyzed, this inner life; how it becomes weaker and weaker. Up to a certain point it becomes stronger and stronger, but then it becomes weaker and weaker. So that one has the feeling: not an external-physical fainting, but a mental-spiritual fainting begins. One has the feeling that one would lose all one's spiritual experiences when one has left one's body, as if some unknown force were taking them away.

If I were to try to characterize what one experiences inwardly, I would have to resort to concepts and comparisons, but these imply more than usual comparisons, which may seem unfamiliar at first. Let us assume that a plant grows out of the ground, towards the leaves and flowers, and finally into the fruit. In this plant there is also the power that ultimately brings forth the germ. Let us assume that the germ could become conscious by growing the plant in this way. Let us assume that the germ would have to have the feeling: I am becoming more and more powerful, more and more able to create a new plant out of myself. But the germ knows that the old plant is dying. It knows: I take its strength; only by causing the leaves to fall and the flowers to wither can I flourish as a germ. All this must lose its meaning, then I can develop as a germ.

This is also how it is, my dear attendees, when you immerse yourself in the spiritual and soul realm in the way described, which has now become free of the body. One feels as if one is living into an element that is always at the bottom of the soul, but the whole of human life between birth and death has within it forces that actually destroy it; forces that gradually cause the human being to die, the human being as he is in physical life, leading him towards death. One cannot look at this process in the depths of the human soul without first having brought before the spiritual eye the reasons that exist in man as reasons for the death that will come over him in physical life.

Therefore, for those who have known something about this process over the centuries, the experience that is meant is such that they have said: One arrives at the gate of death; one makes oneself known when the soul and spirit separate from the body, that one is continually being pulled and paralyzed by the best that one has in everyday life, by that which is our innermost life asset in the physical body. This is hidden from us in the ordinary life. There we only enjoy the fruit. We notice that we can think and feel. The spiritual researcher has made the discovery that if he really lifts out of his body what underlies thinking and feeling, it is that which actually constantly consumes the body, which lives in man as the power of thought, as the power of feeling, as the power of will. In its real form, it is that which harbors the destructive forces of the body and which ultimately really concentrates itself into death.

You can understand that the wise guides of the world had good reason to draw a veil over these processes for ordinary life. But anyone who wants to research the truth must not be afraid of the true nature of that which works in the depths of the soul and is always present. That is why one speaks of a powerlessness that comes over one when one has gone the spiritual research way to a certain point in the inwardly concentrated soul life. And when one has done everything to continue on this path, then the forces intensify, then one finally comes to overcome this inner powerlessness and to live fully consciously in the spiritual-soul, but now separated from the physical-bodily, lives in the spiritual-soul. It must now be emphasized that just as the spiritual researcher is generally well aware of the contradictions between the scientific world view and what he has to assert, he is also well aware of what can be objected to in detail about what he has to present.

Thus, the spiritual researcher knows very well that the medically or scientifically educated person can say: Yes, we are well aware of what you are telling us, that when a person hypnotizes himself or suggests a certain idea, he enters a state in which he then lives in an abnormal consciousness, in a pathological state. But we also know that such a state cannot lead to anything healthy, to any true knowledge. What science and the scientifically educated can object to in this way is very well known to the spiritual researcher. But the person who raises such objections against spiritual science is not familiar with what spiritual research presents, so that the path known to the physician and the natural scientist is avoided. For that which the physician and the natural scientist know and characterize in the manner just discussed is precisely what the spiritual researcher avoids, because all this is still bound to the body in a certain way. The unconsciousness that has been mentioned, all the upsetting things that the soul goes through, are experienced purely in the spiritual and soul realm; the physical is not involved at all.

Those who are familiar with the methods of spiritual research will find that what spiritual research provides as its methods and what lies after the soul has been healed is the opposite of what physicians or natural scientists believe to be the basis of this concentration and meditation. For everything that is experienced there is not experienced in the same way as in a hypnotized state or suggestion, but is based precisely on the soul-spiritual becoming free from that which can be hypnotized or comes to suggestion. That which is put to sleep when someone is hypnotized, that which is switched off when someone is given suggestive ideas, is what is brought to life in spiritual research, and it is what is switched off in that which is affected as in an automaton, what the hypnotist or the suggestor does. In hypnosis and suggestion, what is awakened in spiritual research is to be lulled to sleep. I can only hint at all these things; you can read more about them in my books and in our literature in general.

If the spiritual researcher now continues on his path as described, he comes to a real experience of a spiritual-soul core. This spiritual-soul core could be compared to something external; one could compare it to the plant germ, which forms from the forces that gradually arise in the plant, forming beyond the leaves, the petals, and then becoming a new plant. In this way, spiritual science can speak of a spiritual-soul core in the human being. But here I must particularly draw attention to the fact that the whole process of spiritual research is a process of knowledge. What the spiritual researcher discovers is not brought about by developing the methods within himself. All the methods that he develops within himself in this way do not lead to anything new in the human soul, but only to a knowledge of what is already there in the human soul. We can say that the plant germ, which is discovered by the spiritual researcher, does not change in any of its properties when I look at it. Likewise, what lies at the bottom of the soul and is only covered up for everyday life does not change when the spiritual researcher applies his methods to his own soul. He only looks at what is at the bottom of the soul. So this spiritual-soul core is at the bottom of every human soul. The spiritual researcher only discovers that he carries this spiritual-soul core in his soul, like the plant germ that grows from one plant to another.

He knows that what goes through birth and death, what existed in a spiritual-soul world before birth, what has descended from the spiritual world, is not brought about by bodily-physical processes , but that it itself, by living in the body, works on the formation of the body; that it then, in turn, passes through the gate of death into a spiritual world, after it has been woven and worked between birth and death in the bodily life. This is the essence of spiritual science, that this spiritual-soul core of the human being is truly contemplated.

If we now continue our meditation and concentration on life, namely on the side of the will, and continue this intimate soul life, then we notice something else. However, it is necessary to treat the will just as intimately as one treats the thought in meditation and concentration, in the absorbed way that has just been described. To make this clear, I would like to say the following. It is something simple, because these things always start from something simple; the first steps follow on from ordinary life. Only when we pursue the path energetically with inner strength can the end of that harrowing thing I spoke of be achieved.

We can simply reflect on our own destiny. In our daily lives, we experience how external circumstances bring us joy, pain, renunciation, and courage. Basically, in our daily lives, people relate to these twists of fate in the same way that people relate to natural phenomena. He who has no inkling of natural laws sees the sun rising and setting, and the stars rising in the night sky; he sees the processes that otherwise develop around him, but does not see any kind of connection between them. Now, through scientific knowledge, man is beginning to see laws in these successive facts and processes. If we have come so far in the course of human development that every educated person recognizes that external facts and natural processes can be understood through lawful connections, then we have only reached the starting point of the time that will decide to also see through what takes place as so-called life destinies, so that a connection can be found in them. How can we find this connection? Not in such an abstract way, that we search for laws as in natural science and history. This also depends on a devotion of the human soul forces to research. But, as I said, starting from the simple, we can make these two paths into the spiritual world clear.

If we ask ourselves: What are we as human beings who can do this or that, who have acquired abilities? If we reflect on how we have acquired such abilities, how we have acquired what we can do, we will come back to the earlier time of our present life. If we do not review our lives thoughtlessly, but really put ourselves into these life contexts, we have to say to ourselves: I would now not be able to do something that I can do if certain coincidences of fate had not befallen me between the tenth and twentieth year. It is because this or that happened to me that I have received these abilities. And if you follow this train of thought further, you come to the conclusion that you actually owe what you are to your destiny, that what is now our whole self has come together through fate. What the self is for the world is what one can do. And you will find an intimate connection between what you understand and what you have once experienced as the vicissitudes of life. And when we do not merely exercise our intellect in this train of thought, but engage our whole soul, that is, our whole feeling and willing nature, when we give our whole mind to this willing and immerse ourselves in such a process of experience, then what we are grows beyond ourselves and grows into destiny. We say to ourselves: Destiny is what sustains us. Just as the sea carries the iceberg on its waves, so the destiny that we survey carries our self. Our destiny has made it what it is now. This can be the beginning of such an inner experience.

But if you do not let this inner experience flash by, as you are accustomed to doing in your outer existence, but instead allow it to take place again and again as a spiritual-soul experience, if you repeat it over and over again, then the matter goes much further. Then a spiritual-soul experience will arise from it that is independent of the body, like the processes described above, except that this experience is quite different. It now shows us how we do not actually grow into our spiritual and mental core, but have to imagine ourselves growing together with the whole universe. We flow out into our whole universe, as it were. And we discover our self, not now within us, but in the world outside, where we previously only perceived objects that are outside of us. It is a long way again. We know that what we are otherwise accustomed to finding within us, we receive from the world; we have to lose ourselves in the way we always are, and we have to receive ourselves anew from the spiritual world in which we now are.

Man has an unconscious aversion to this experience at the bottom of his soul. He has a certain fear of having this experience, only he is not aware of it. There is much in our soul that does not come to our consciousness. But this fear is also covered by a veil. For we discover how we could previously feel like the plant germ [gap in the text] when it feels particularly strong, when we experienced powerlessness, we now feel as if we have been lifted out, but not in the same way as in the earlier exercise, when we lose the ground under your feet, but now you feel as if you are enchanted, as if you are petrified, frozen; you feel as if everything in us that is alive has frozen into stone, like a stone mass that is stuck in its existence. Now you realize that you learn more and more and more to distinguish: the rigid shows something that wants to continue forever, even into death, and what you recognize in it, wants to go through the gate of death, wants to enter a spiritual world.

It is something within us that guarantees that our existence does not end with death, but, just as a plant bears the germ of a new plant within itself, bears the germ of a later spiritual life within itself, in order to then return to a new life on earth. What one experiences in this way can be described something like this: One year you notice this stiffness; after a few years you find the results of your life even more rigid; after a few more years you have the experience of an even harder one, and finally you discover in what you experience what you have brought with you from the spiritual world through birth; what one has brought over from earlier earth lives into this life and what separates, consumes itself in the present life; what is driven to form the body between birth and death, to fill the ordinary life between birth and death. One experiences how, at the bottom of one's soul, in the subconscious, that which lies before the present life on earth collides with that which will lie after the present life on earth. And one perceives at the bottom of one's soul the powerlessness of that which cannot yet live, struggling with that which can no longer live.

And by discovering this struggle at the bottom of one's soul, one begins to know what this human life actually is. One begins to realize that this human life does indeed bring us the goods that we consider valuable above all in ordinary human life. But at the same time one notices that these goods, everything we live through in the waking state, is built on a struggle that takes place in the depths of the soul. At first, looking at this struggle is difficult. And when a philosopher speaks of the limits of knowledge, he basically does not know what he is talking about. What is he talking about? What I have described as the approaching powerlessness that one does not want to let come over one; what I have described as the fear that one shudders from, that does not come up into consciousness; the philosopher does not want to let it come up. He does everything to suppress it, and he masks that by saying: Man cannot know the world. He cannot know it without taking the path through powerlessness and fear. But this path is to be avoided. And by not admitting this to oneself, one states: human knowledge cannot go further than where Kant described it as being at its limit.

But the real reason for the fixation on the limits of knowledge lies in what I have just explained. But if you really look at what is going on at the bottom of the soul, you will not encounter a timid or despondent view of life, but you will know that this life, even the most mundane life that the simplest person can lead, is based on the fact that an infinite amount is going on in his soul. Yes, the life that we apply in thinking, feeling, and willing for our everyday tasks must be brought about by spiritual and soul forces that lie below the threshold of consciousness, in a real struggle; it must be won through a great and mighty victory. That we can live as human beings between birth and death is thanks to the victory of the powers that rule within us as described. The path of spiritual research is one of great sacrifice. But the result is such that it gives us strength of soul, because we experience inwardly that we could not be human if unknown spiritual powers did not have a tremendous task to accomplish in guiding us to what we are in everyday life.

We conquer trust, faith and hope as strength of soul when we allow the insights of spiritual research to take effect on us. And the objection is not justified, which would consist, for example, in saying: Yes, but all this can only be experienced by the spiritual researcher. No, it is not like that. Just as the chemist carries out his experiments in the laboratory and the other people are not present, so the spiritual researcher carries out these experiments in his spiritual-soul laboratory, experiments such as those just mentioned. And just as the chemist hands over what he has researched for the benefit of the general public, so the spiritual researcher can present what he has researched to his fellow human beings in a suitable way. And just as one does not need to be a chemist to have the products and their uses that the chemist produces, so one does not need to be a spiritual researcher to understand - I now say “to understand”, not just “to benefit from” - what the spiritual researcher brings forth in his spiritual laboratory, if one only overcomes the prejudices that come from clinging to the usual habits of thought.

This is precisely what must always be said: to explore things, to see into that which weaves and lives behind life, one needs spiritual research. But once things have been researched and put into words by the spiritual researcher in ordinary language, then it is only the prejudice that one has been brought up with by ordinary science that always tells one: That is not true. For spiritual science appeals to that which, as a natural sense of truth, is not only acquired but innate in man. And the time will come, most certainly the time will come, when people will not understand that they once resisted the results of spiritual science. Then people will say to themselves: Yes, the only reason why they did not understand what the spiritual researchers said, what they presented to people as the results of their research, was that they were accustomed, through scientific methods that had become common practice, to accept only what was called 'scientific', and that they did not want to think impartially about what the spiritual researchers said. Only because of this did they not see it.

Although - as you can read in my book “How to Know Higher Worlds” - anyone can become a spiritual researcher to a certain extent, at least to the extent that through inner development of the soul they can also recognize as true what the spiritual researcher finds on his path, they do not need to be one. But by ordinary, sound human understanding, if it is not clouded by prejudice, it can be recognized what spiritual research has to say. And the spiritual researcher must say: He immerses himself in the way in which spiritual culture has developed in the world, and then knows that truth and the knowledge of truth will find their way through all prejudices. Today, anyone who adheres to the conventional ideas of science can quite understandably come and say: Yes, what such a fantastic spiritual researcher says goes against common sense, against the healthy five senses! Yes, when Copernicus came and declared: The Earth moves, not the Sun; the Earth moves around the Sun; the Earth does not remain stationary and is orbited by the Sun and stars, but this is only simulated by the movement of the Earth - that was the case, it contradicted what the healthy five senses had always believed until then. The external world view could only be built on the fact that one no longer trusted the five senses. Humanity has also become accustomed to this, even if it took a long time. And so it will also have to get used to what spiritual science has to proclaim. We can recall what Giordano Bruno expressed when, in his deeply feeling soul, he contemplated what Copernicus brought to humanity. We can recall how he said: You humans look up there and see the blue vault of heaven. But this is not there at all; rather, by the fact that your vision works in a certain way, you create the blue firmament for yourselves. In doing so, you set yourselves limits. But space extends to infinity. It is your visual faculty that is to blame for the existence of the blue firmament. And an infinite number of worlds are embedded in infinite space. As Giordano Bruno asserted, it caused offence.

And just as Giordano Bruno spoke in relation to space, so today the spiritual researcher must say: That which man sets as a boundary is like a temporal firmament. In reality there is no boundary, just as there is no boundary to the blue firmament. Rather, human imagination sets its own boundaries. But just as space extends over countless worlds, so time expands in its course. And embedded in the course of time are the successive earthly lives of man, of which Lessing, in the most mature fruit of his life, already spoke as in a spiritual testament. The very clever people say, yes, Lessing wrote many important things, but then he grew old and came up with this crazy idea of repeated earthly lives. That is the method by which even the greatest minds are judged; what is the highest flowering of a great spirit is regarded as a product of the decadence of old age. But that which arose as a truth in the spirit of Lessing will not only provide external benefits, but above all it will have the strength of life. It will give the ever more complicated soul life of people the opportunity to find its way into this life, which we see approaching and which will become ever more complicated. People will need spiritual scientific knowledge as the basis for their spiritual experience, which in the future will have to guide people through circumstances that are becoming increasingly difficult.

Spiritual science will stand alongside scientific research. The spirit will be investigated in this way. Just as we have the sensual world and natural processes around us in this body, so with regard to the spiritual-soul body, we have a spiritual world around us and belong to a spiritual world in which we live in the time that elapses between death and a new birth and that also belongs to our life. This spiritual science wants to be a science not only for the mind, not only for external research, but a science for the whole person, for the human soul. It will fill the soul with what is the elixir of life. In addition to the sensual-physical world, the human being will recognize the spiritual world as it really is. But in doing so, all mere dark, dream-like ideas about the spiritual world will be rejected. For superstition is best combated by really getting to know the spiritual world, by really acquiring ideas about the world of the spirit.

And when it is said on the other hand that religious ideas and feelings are endangered by spiritual science, it must be replied that precisely because of the scientific world view, many a person has been dissuaded from their religious feelings. But spiritual science leads us precisely to the acknowledgment of a spiritual world. Therefore, spiritual science, the science of the spirit, will lead precisely those people who have been or can be alienated from religious thinking back to religious thinking and feeling. The course of the world cannot be held back by force, but goes its way. And just as it was believed that the Copernican world view could somehow endanger religious life, so that religion rose up against it, so it must do so today against the spiritual-scientific world view. However, just as the Copernican world view became established, so the spiritual-scientific world view will become established in souls without disturbing religious life. Yes, it will even be possible to say about the spiritual-scientific world view: When people come and say: Is not spiritual science waging a campaign against religious ideas? And when all sorts of things, including defamation and the spreading of untruths, are raised against spiritual science from such quarters, one would like to say: What kind of an idea of the power of this religion do those have, who are, so to speak, by profession in those communities, perhaps even exercising an office, what kind of an idea do they have, if they can believe that spiritual science could endanger them! He is truly steeped in the belief in the power of his religious ideas who says: the power of religion is so great that one need not fear spiritual science, that we can let what is true in this field approach as much as what science has produced; yes, much sooner. Spiritual science will lead many people back to faith, to religious experience and religious feeling, just as the scientific world view has alienated many people from religion.

It is not just a matter of asserting ideas before you this evening that only reflect knowledge, so to speak, but of showing how spiritual science can engage our whole soul, our whole mind, how it can give strength to strengthening power and courage; how man can be filled with something that radiates from the experiences of spiritual science, how he can strengthen himself with it, how he can face life stronger and more vigorously.

I have already said that the most everyday life is a victory over opposing powers in the depths of the soul. If we familiarize ourselves with the fact that we have something like this at the bottom of our soul, then we can also face with good courage what will increasingly and more intricately intrude into our lives. If we know that life means winning victories under the threshold, then we will have the strength of soul that we need in the bitter disappointments of life and also in the face of the demands of such a fateful time as ours. And even if what I have said in general about spiritual science and the possibility of supersensible knowledge seems to be only superficially and loosely connected, inwardly you will feel that it is well connected with what our fateful days, in the course of which we are living in the thick of it, I would still like to move on to a very brief, concise description of what the spiritual scientist can feel about this fateful time of ours.

If we observe on the one hand how the life we lead may not appear to be particularly agitated and turbulent, but is built on a hidden stormy foundation, then we also imagine ourselves differently in the storm of historical life when it is stirred up, as is the case in our days.

Now I would like to draw attention to something that does not arise theoretically, but sentimentally, from the results of spiritual science for historical life, for the placing of the human being in historical life. It must be emphasized that even the natural scientific world view, and even more so spiritual science, has sought to apply what is called causal thinking to our surroundings. It took a long time for people to get used to this causal thinking. Goethe still asserted: Why do we always want to assert that the ox has horns in order to butt with them? One should look at the organization and show how the forces of growth have developed into the horns. One should look at the causes and not always speak of the purpose alone. The greatest geniuses of modern thought have pointed this out, and more and more external natural science is also moving in this direction. And spiritual science goes much further in looking at the causes, at the unknown causes. But it is precisely by thinking causally in relation to what is happening that one is led to it; in the living experience of the spiritual-scientific results, it becomes a feeling. By looking at what is happening as events, it is not so much the causes that are important to ask about, but the effects. It is as if we are saying: We are in the midst of tremendous events, the like of which have never before taken place in world history, at least not as long as human thinking has consciously progressed. After all, if we disregard minor tribal differences, 34 different nations in the world are fighting each other today. What is being stirred up! And we know what individual nations think of each other, say about each other, claim about each other. But spiritual research leads us, and the results of spiritual science lead us, first of all to realize that a wave of historical development rises from unknown depths, just as thinking, willing and feeling arise from unknown depths.

We do not experience the subconscious soul struggles that we carry within us, but we do experience conflicting forces in history; we are right in the middle of them. In the outside world, we are standing in something that spiritual research shows us for the individual human inner life. And as we, because we lead our everyday lives, stand there as if we were inside the struggles down there - do you think we would not ask about the cause of the struggle, but rather: What can come of it? The struggle as such would not be able to confront us in this way. If we compare these struggles, we would not be satisfied if we did not say: Yes, these struggles develop what the human being first becomes, what first comes to consciousness in thinking, feeling and sensing. And when we are immersed in historical struggles, we are led to ask: What will become of these struggles? And truly, the declamation that confronts us today in our materialistic time, because we have not yet acquired the feelings that I have just characterized, the declamation that has arisen today - Who is to blame for the war? - which always ends with one nation blaming the other, disappears as unfruitful from the point of view that is chosen when one says: Well, these events, they are there, they have arisen in the course of the becoming of the world; what can arise as an effect from these struggles, what can arise from this when more than thirty nations in the world are fighting against each other? And here one must say: when such events confront each other, it depends on one's standpoint whether one can observe fairly. And this is possible in Central Europe. For just as the spiritual researcher sees the process of world evolution, he can say: This Central European spiritual life, which now seems to be besieged as if in a mighty fortress, is one that is developing out of these struggles with opposing forces into a valuable, all-encompassing good.

I could cite many examples to describe what is living in the body of Central European intellectual life, which has produced the great geniuses of Central Europe, with the powers that Central Europe has and which once found expression in genuine spiritual achievements, and today find expression in the fields of battle, where blood and death decide the fate of soul and body. From all this, because one recognizes things by their blossoms and fruits, I would like to characterize that which is present at the innermost core of this Central European intellectual life, throughout this Central European intellectual life, in all Central European nations.

One of the most characteristic spirits of Central Europe is undoubtedly Goethe. Others could be named, but let us single out Goethe. That which was given to mankind from the deepest inner being of the genius of Goethe, that something like that could not be produced by mankind living outside Central Europe, one will have to admit, as well as what must be said with regard to the following.

What Goethe has given to humanity is shown, especially in his greatness, by the fact that even as a young man, Goethe had already written the sentiment that one finds at the beginning of his Faust:

Have now, alas! Philosophy,
Law and medicine,
And unfortunately also theology
Thoroughly studied, with hot endeavor.
There I stand, poor fool, And am as wise as before!

Today, these words have become trivial for many people. But if you completely put yourself in the soul of Goethe, then you feel the whole relationship to what you can acquire, what you want to acquire in the words [to the] earth spirit.

But how does Goethe stand there? Let us take this mood and, with Goethe having written it down, let us now think of the following period, when the great philosophical geniuses – Fichte, Hegel, Schelling – passed through Central Europe. We do not need to agree with the content of their teachings, but when we look at the great spiritual energy with which Fichte represents what he teaches as philosophy; when we see how what he teaches emerges from his entire personality; how he strives to make philosophy an expression of the whole human being.

The following is not intended to evoke sentimental feelings, but to show how Fichte represents one aspect of the Central European genius. It may be described how Fichte, who felt closely connected with the great events that took place on the battlefields of his people, perished. How he, who throughout his entire life had concentrated his thoughts in the sharpest manner to discover the secrets of the world, how he lived in a feverish delirium in the last hours, witnessed the crossing of the Rhine with Blücher, how he lived with everything that had to happen at that time to save Central Europe from Western tyranny. In his delirium, Fichte felt that he was at the center of these events, he, the philosopher, who at the same time was a whole person, a person who at the same time brought the “human being” into his philosophy, even in his delirium. Thus it may be said with reference to Fichte: there the Central European spirit strives for a holistic conception of the world, and with Schelling, with Hegel - one need only look at how truth is presented there.

And now let us look back at this Faust, whom Goethe has speaking in the mid-eighteenth century:

I have now, alas! studied philosophy,
law and medicine,
and unfortunately theology too!
with great zeal and effort.
There I stand, poor fool that I am!
And I am no wiser than before.

Let us assume that Goethe would have been able to live in the forties of the nineteenth century, after the great philosophers had gone through the development of time, let us assume that he would have started his “Faust” in the forties, after he had gone through the culture of the time, through what a Fichte, Schelling, Hegel had achieved. These were indeed also representatives of jurisprudence; Hegel wrote a “Natural Right”, Schelling a journal of medicine; these philosophers wanted to be theologians in truth. Do you think that if Goethe had written these words in the forties, after so much had happened in German intellectual life, he would have written: “Now, thank God, I have studied philosophy, law with Fichte, Schelling, Hegel, Kant and now, thank God, I stand as a wise man and am as clever as no one could have become before!” No, in the forties of the nineteenth century, Goethe would certainly have written the same at the beginning of his ‘Faust’ as in the seventies of the eighteenth century.

Now, alas! I have studied philosophy,
law and medicine,
and unfortunately theology as well
with great zeal.

There I stand, poor fool,

and am no wiser than before!

This is the peculiarity of Central European intellectual life, this Faustian striving, which can best be recognized by its representatives, this perpetual striving and never having the consciousness of being a finisher. This is what made Fichte so great, from a Central European intellectual culture, that he shows us that in this culture people have to live who can never be finished, never complete in their development. And it is fair to say that in Italy and France, you are born as what you are. You are Italian, you are French, and you refer to what you were born as. In Central Europe, you cannot say that. There you have to discover through your own way of thinking what it means to be a human being. You go beyond what you were born as into what you can achieve yourself. And it is a profound saying of Goethe's:

What you have inherited from your fathers,
Acquire it to possess it.

And the other saying:

Whoever strives, we can redeem.

This is one of the characteristics, but also the most significant, of this Central European intellectual life: never to rest, never to stand still. You become Central European. You are French, you are British – you become Central European! This Central European spiritual culture stands before humanity like a glorious ideal. This is what makes it so closely related to what has been presented today as spiritual science itself. And when Faust says – and Goethe only wrote these words at a very advanced age – these words that express the whole relationship of the human being to the world around him and to himself:

Sublime Spirit, thou gavest me, gave me everything,
Why I asked. Thou didst not in vain
Thy countenance in fire turn to me.
Gave me the glorious nature to the kingdom,
Power to feel, to enjoy. Not
Coldly marveling visit you only allow,
Allow me to look into her deep chest,
As into the bosom of a friend.
You lead the line of the living
Before me, and teach me my brothers
In the silent bush, in air and water know.
And when the storm roars and creaks in the forest,
The giant spruce toppling neighbor branches
And neighbor trunks squashing down,
And the hill muffled hollow thunders,
Then you lead me to the safe cave, show
Then myself, and my own chest
Secret deep wonders open up.

There stands Faust. There stands this striving, which must think vividly even in the face of the universe, and it finds not only matter, not only substances, but everywhere the supporting power of what is within ourselves in the universe outside. The spirit of the human spirit rises into other entities everywhere. But this striving also points man back to himself, to the fact that he must find himself. When we survey all this, we must say: Oh, this Central European spiritual life, it has so far shown itself to contain the seeds of what can be sensed today as the goals of a spiritual science itself. This Central European spiritual life cannot be destroyed by its enemies. For anyone who understands its nature knows that it still has much to do in the world, that it is not only growing and justified outwardly, but that it is strong within. And one can and may feel how spiritual science finds just the right soil in this Central European spiritual life. For that which is central European, when applied to the soul, cannot lead to anything other than a deepening of spiritual science. Therefore, it can be said that if conquests have been made in recent centuries, in predominantly materialistic centuries, by any other region of the world than Europe, then it is precisely those that are made by the central European population that must now be made, because mysteriously behind all that we see so painfully unfolding around us today, lives the urge to create a home for the spirit by defending Central European culture as if in a mighty fortress against its enemies.

Today there are people in the Northwest who claim that they must stand up for the freedom of smaller nations, for the well-being of small nations, that they must rebel against Central European militarism, against Central Europe's lust for conquest. The British, who were destined to spread a material culture across the earth, waged 34 wars of conquest from 1856 to 1900, in which they conquered 4 million square miles of land and made 57 million people British subjects. One need only consider these figures and one will realize the truth that can lie in the saying that one wants to eliminate the Central European lust for conquest from the world. This is not even a value judgment. But it must be said: It is evident from Central European intellectual culture that it will develop the spiritual as a result of what must now be fought for with blood, what must be achieved with so many victims, what must be born with so much pain.

It has often been said that the present war is a purely political war and that it is being waged by individual countries for material interests. We can see how even material conquests bear the Faustian character, and that this is not only incorporated as external knowledge, but as an attitude of human and world development, which resounds so characteristically as a Central European mood from the Faustian legend. Yes, there is, as in a flower, the sign of what lives in Central European culture, namely, what Goethe showed on the heights of humanity, what is being fought for today in East and West. For just as the hand must be counted as part of the human being, just as the brain, so must the fighters outside be counted as the spiritual expression of the whole people. This is a single organism. Just as the hand cannot be separated from the head, so too what is being carried out outside with the sacrifice of blood and life cannot be thought of separately from what lives spiritually in Central European culture.

A French philosopher who is respected in many circles today gave a lecture just at Christmas in which he said that everything in Germany is materialized. The old idealism had long since faded away and only the spiritual results were encountered everywhere in the form of warlike mechanisms. He could not deny that French mechanistic tools also work, but he could not get enough of a sharp assessment of the Central European essence, which would now have become completely and utterly materialistic. This French philosopher – yes, I don't know whether one can still call him by the name “Bergson” today, it doesn't sound particularly French, maybe he has already Frenchified it in the meantime – one would have to answer him: Yes, do you recognize the Central European essence in the mechanisms of war? Did you perhaps expect the soldiers to come and recite Novalis, Goethe or Schiller instead of shooting with cannons and rifles? Anyway, there is not much logic to be found in the documents about the current situation. It is quite obvious that they are very keen to prove that basically the Germans alone are to blame for the war; they wanted it! But this logic is no better than the other, which proves through strict logic that the Germans are actually to some extent to blame for the difficult, cruel course of the war. They invented gunpowder, after all! If they hadn't done that, it wouldn't be used today. You can't say that the French invented gunpowder. There are many examples like this. They are really everywhere in today's logic. You can also say: without the art of printing, which was also invented in Central Europe, it would not be possible for those peculiar “truths” that are now being poured out on Central Europe by the British and French press to be printed.

In this way, it can certainly be said that Central European culture is to blame for all of this. In this materialistic age, we are simply blinded by a shortsighted logic. This can be seen everywhere. In contrast to this, it must be asserted that the actual character of Central European culture is not realized in this. One must say that this character, the core of Central European culture, appears only in a germinal way. One glimpses it when one thinks it further, how it bears ever more fruit and how it must spark precisely idealism, spiritualism, the spiritual life of humanity. And one then notices how it carries the soul, precisely out of the kind of connections that spiritual science provides. So it could also be said that spiritual science appears as a fruit that can be sensed for the future and that must develop out of what is the deepest, innermost essence of Central European culture. Therefore, the feeling that is born out of spiritual science gives Central European people strength and confidence and hope and faith for that which our fateful time carries in its bosom. This faith can arise out of what spiritual science gives when it takes hold of the whole mind.

Therefore, I would now like to summarize, not in an abstract way, but in a way that is in keeping with my feelings, what I have already expounded at length through my all-too-long consideration. For the best that spiritual science can give is that it does not ultimately lead to knowledge, not to a list of these or those laws, but that what can be known in it is concentrated in a fundamental feeling that that places the human being in the world in such a way that he knows: you do not only stand in the body in a physical universe, but you stand in a soul-spiritual universe with your immortal, eternal self. Through birth and death you have come to know death as life-giving. It is with this feeling that those who understand spiritual science go through life, soul-inspired, hopeful and also full of strength, and it is with this feeling that I would now like to conclude this evening's reflection before your souls:

Where sense knowledge ends,
There stands the gate,
The realities of life
Are revealed to the soul.
The soul creates the key,
When it grows strong within itself
In the struggle that world powers
On their own ground
with human powers,
When it expels through itself
the delusion of the powers of knowledge
in their sensory limitations
wrapped in spiritual night.

Dear attendees, Last Tuesday I took the liberty of discussing here how it is possible for a person to gain knowledge about his own spiritual being, about the eternal that lies beyond birth and death. Today I would like to shed light on the same subject from a different angle and explain how it is indeed possible to gain knowledge about the spiritual essence of the world.

These insights cannot be gained by the methods currently used in scientific research. For this scientific method of investigation, which has achieved such great triumphs in recent centuries, triumphs that are fully recognized from the point of view that is asserted here, this scientific world view builds its knowledge on observation and experimentation, that is, on that which man can experience of the world through his senses. Of course, one does try — and must try — to penetrate intellectually that which the senses reveal about the world. In this way, one arrives at natural laws, that is, in a certain sense, at spiritual content, because the natural laws that one establishes in thought are, after all, a spiritual content. But the thoughts that one gains in this way, beyond observation and experiment, have no independent content; they only provide images of what the senses, either unarmed or armed, experience from the outside world. That is to say, the soul-spiritual in man reveals itself through what can be experienced by the human being through the senses, or through methodically trained sensory perception.

Everything that is experienced by man in this way is the effect of the external world on his bodily organization, on his physical organism. And what man experiences in his soul is nothing other than the experience of the sensual-physical world.

Man cannot stop at this mere experiencing of the sensual-physical world, because within this physical-sensual world there is no place for that which lives as an indelible impulse in the human soul, there is no place for the religious-moral inner experience. And the newer scientific world view achieves perfection precisely by observing the things and processes of the world in such a way that it does not mix anything of the human being as moral or religious into the world view, into the laws of the world. Man stands before a world to which he ascribes reality and existence, but which, as I said the other day, does not contain the most valuable thing by which man actually ascribes his dignity, his true value in this world: the moral, the religious essence. That is why people have always tried to penetrate beyond mere sensory experience, beyond mere experience in the physical, to a knowledge of the spiritual essence of the world.

Only the centuries in which we still live and which have become great in terms of their civilization through rigorous scientific thinking have either completely denied the possibility of supersensible, spiritual knowledge, or at least expressed serious doubts about the possibility of such knowledge. Today, however, we have reached the point, as I also hinted at last time, where man, precisely because of the certainty that knowledge of nature gives him, must seek an equal certainty with regard to the knowledge of spiritual life, that life which, in addition to the natural-physical, can also contain the moral event and the religious connection of man with the supersensible.

But if we want to visualize that path into the supersensible worlds for the knowledge of the spiritual essence of the world this evening, my dear audience, it will be good to follow a similar path to the one I took last time on Tuesday to explore the knowledge of the spiritual essence of the human being. I pointed out how, in the early days of human development, such a path to spiritual knowledge of the human being was sought, in order to illustrate how that older path was more material and how we today, based on our scientific foundation, must seek a more spiritual path to knowledge. Therefore, today I will begin by pointing out how, in the early days of human civilization, those who wanted to ascend from the contemplation of the physical-sensual world to a knowledge of the spiritual essence of the world sought it out. I do not want to be misunderstood about this either. I am not recommending that older path. It can no longer be followed today. But to explain the path that should be taken today, we can tie in with the older, more outwardly descriptive path.

This older path, which in turn leads us back to oriental spiritual contemplation, to human prehistory, this path presupposes that the one who walks it turns to someone who has already walked it, to a teacher, to a teacher of spiritual knowledge. In ancient Oriental times, anyone who wanted to ascend to the spiritual essence of the world had to seek out such a guru, a teacher of spiritual knowledge. However, you may ask, my dear audience, where did the first spiritual teachers of humanity come from according to those older times?

First of all, let us consider the view that existed in those older times regarding the most ancient teachers of humanity. These people believed that the very first teachers received their knowledge directly from divine teachers with whom they were in contact in a supersensible way at the very beginning of the earth's time. I can only point out this belief of older times here, because a discussion of the question would lead far afield from the subject today. I have only to point out that this question leads to the same regions as, for instance, the question concerning the origin of human language or the origin of human thought. In the past, people resorted to a transcendental explanation even for the transmission of the teaching of the transcendental to people, just as they sought the origin of language in the fact that divine influences themselves exerted an influence on people and humanity, and that in this way people directly acquired language from the transcendental. So it was also thought that the first teachers, the first gurus, received their knowledge through a supersensible intercourse with the first great teachers of mankind. But those who came later knew that they could only come to a true understanding of the spiritual, to a knowledge of the spiritual in the world, if they turned to such a teacher.

What did such a teacher do? The prerequisite for him to be able to do anything with his pupil at all was that, through all of civilization, the disciples sought this older teaching of mankind with an almost absolute trust in it, a trust that today's mankind, who feel and think differently in this respect, can no longer really imagine. The aura of mystery that surrounded such personalities was due to the fact that it was believed that they were in direct contact with the supersensible in their places of worship, which were also places of art and science – for religion, art and science were one in those days – in those places, in the mystery schools, as they are called today. They were looked up to in such a way that it was not merely assumed that they could be taught something theoretical, that they could be taught something that they themselves had discovered through some kind of natural experiment or the like. Rather, it was that the word they spoke, the signs they gave, that what they performed before the students was directly the external manifestation of the divine behind these teachers.

Thus one did not approach these teachers one-sidedly with the intellect, not one-sidedly with the head, but one approached them with the whole human being. One felt enlightened in one's intellect, not just intellectually and theoretically; but one felt everything that one received intellectually as enlightenment, warmly imbued with an element of feeling, and one felt it imbued with the power of a will that emanated from the depths of the world itself and poured into the will of man. You gave yourself completely by turning to the leaders of such mystery centers.

And the teaching was not theoretical in the sense that we understand teaching today, but it was linked to a deepening of feeling in all the details, it was linked to the fact that the student saw in the teacher how this teacher was aware of the fact that he was, as it were, with every word, with every hand movement, with all that he now developed in spirit-permeated experiments before the student, how he with all of this brought the divine spiritual will itself into earthly life.

What was achieved by this? The result was that the spiritual-soul nature of the pupil was actually able to separate itself from the physical organism and also from the finer, etheric organism, which leads a fleeting existence in the physical organism. And the student became aware of one thing. Before he received such instruction, he could say to himself: Perhaps my entire soul life ceases when I fall asleep at night, perhaps then I am only a physical body that performs different functions than in the waking state, and perhaps, when this physical organism has devoted itself to purely organic activities for a while, then it can in turn develop out of itself, just as a candle can develop a flame when it is lit, then it can in turn develop out of itself the conscious spiritual-soul life.

Before his instruction, the disciple could say to himself: Perhaps what takes place for me as spiritual-soul life from waking to sleeping, arises merely as an illusion, illuminated by the physical functions of the body. Through the instruction of the guru, he came to realize that he could no longer say this to himself, but he became aware that in the act of falling asleep in the evening, he actually emerged with his spiritual-soul being as a reality free of the body, a reality that emerged from his physical organism and also from the finer organism, the etheric that he is just as much with his physical organism among physical things and physical processes during waking hours, that from falling asleep to waking up he lives in a purely spiritual-soul organism that is outside the physical body, but that in the morning when he wakes up he submerges again into this physical organism. Only he said to himself through that teaching, which he received as a student: Yes, but when I fall asleep in my ordinary life, then the spiritual-soul entity that is now next to the physical organism, which remains in the physical-sensual world, is now in the spiritual-soul world and is active there, is so weak internally that it cannot become aware of what it experiences in the spiritual-soul world. But through the power that went out from the guru, what had been outside the body in the night from falling asleep to waking up in an unconscious state was transferred to a different kind of existence outside the body. And in this other existence, which at first could only take place under the influence of the guru and to which the disciple himself then became powerful, in this other existence, which was now no longer sleep, which resembled sleep only in that the spiritual soul was outside the body but which was therefore opposed to sleep, [it happened] that now within this spiritual-mental a power awakened in a spiritual-mental way, as one otherwise only has it through one's blood, through one's nerves when awake in the physical body. Through the awakening of such power, the soul and spirit came to life without the physical body and its support in a state opposite to sleep and yet so similar to it because the person was outside his body. This spiritual-soul life was inwardly enlivened. And just as the physical organism gives man the sense impressions when he is awake, so now this inwardly awakened, this inwardly strengthened spiritual-soul organism gave the disciple of the guru the impressions of a spiritual-soul external world.

Therefore, one can say: The guru brought it about that not only in the natural way that happens when a person falls asleep, the soul-spiritual realm outside the physical body of the disciple went, but the guru brought it about through his teachings, but above all through the influences borne out of trust, out of faith in action, that in a fully awakened state the soul-spiritual realm could leave the body, thereby internally strengthening it, interspersing it with waking, and experiencing in a waking state that this whole external world, which we otherwise perceive only through our senses – and which shows us only a sensual physiognomy and a lawfulness that summarizes the details of the sensual physiognomy – that this whole environment now appeared to him as a spiritual one. As I said, the prerequisite for this was not just a theoretical one, not just a student-guru relationship, but a moral relationship, as I have described it. The guru was virtually a morally sacred personality. And the disciple of such a guru not only had a religious relationship with the mysterious, supersensory powers of the world, but above all, in his guru, he had a mediator to the divine spiritual beings. He had a religious relationship with the guru himself. In this way the elderly person was able to see into the spiritual essence of the world, not in a theoretical way, but through a development of his whole being.

But you see, my dear attendees, what the prerequisite is for looking into the spiritual essence of the world. It is this prerequisite that we can step out of our physical organism with our spiritual and mental organization and knowingly unfold ourselves outside of our body in existence.

However, the way in which the older student in times of oriental civilization did this brought him into a relationship of dependency on his teacher, on his guru, which would be unbearable for people today. But all of that, dear attendees, what is traditionally present today in religious ideas, even what is present in moral impulses, did not arise from what science has taught people in recent centuries, but has been traditionally preserved from such older times, when people wanted to gain a relationship to the spiritual essence of the world in the way described.

Then came other times in the development of humanity. These other times are characterized by the fact that the possibility of one person having the same effect on another as the old guru had on his disciples ceased to exist. If this possibility had continued to exist, human civilization would never have been able to develop into what we find today gives human dignity and value to earthly existence; full self-awareness and the awareness of human freedom would never have entered into humanity.

This self-awareness did not exist in those older times, when someone who wanted to become a scholar in that way – if we may use today's word – did not have this self-awareness. Man felt an indeterminate dependence on external nature. He felt no freedom in relation to what came to him from external nature. But in the upsurge to a spiritual world, he felt even less freedom. He was primarily dependent on the guru in terms of the method of his development. And by allowing himself to be intensely stimulated by the guru to experience his spiritual and psychological life free of the body, he then felt even more dependent on those spiritual worlds into which he had entered cognitively. In this way he felt, so to speak, to be a tool of the divine spiritual powers. He felt dependent in every single volitional impulse, in every single thought, in every single nuance of feeling, on the divine spiritual currents that pulsed into his own organism from the spiritual worlds he had recognized.

It is precisely through the cessation of these old conditions that humanity has been able to achieve self-awareness and the awareness of freedom, that the human being has truly placed the highest value for a time on only that which is imparted to him through the mediation of his body. But that which comes to us through the mediation of the body gives us thought-images only for our knowledge, thought-images which initially merely depict for the external world that which reveals itself to us in nature.

Now, in the early 1990s, I had already shown in my “Philosophy of Freedom” how a person who is now completely imbued with the scientific spirit of the present can relate to the moral world. It is gradually being realized that natural science can, even more than it already has, apply all thought only to penetrating and ordering external phenomena in thought, and thus to arrive at laws that are, after all, conceived in thought. One comes to say to oneself: This view of nature cannot, by itself, gain anything supersensory; all that it can gain as an inner soul experience is an image of a sensory external world and must remain so.

Thus, precisely when we bring thinking to the perfection to which the scientific age has brought it, precisely when we are not dabbling in our scientific attitude, not as laymen, but from inner connections in the strict, exact methods of modern research, then we gradually come to an inner experience of thinking that is nevertheless now free from all physical corporeality.

This is generally rather difficult for modern humanity to grasp. Only those who have really immersed themselves in modern science ultimately find something in the life of thought that is not mediated through the body. And I called this life of thought pure thought and its activity pure thinking in my Philosophy of Freedom, written at the beginning of the 1890s, and I tried to show how precisely when man, in a thinking that has become pure from all inner instincts, from all inner arbitrariness, from all inner fantasy, when, through training in natural science, he pure thinking grasps a nature that is amoral, that no longer contains anything moral, grasps a nature to which he cannot gain a relationship, a religious relationship, when he makes himself very strong in relation to this thinking about nature, then, from deep within himself, precisely into this pure thinking that has become natural science, what now penetrates are the individual, personal moral impulses of the individual human being. We need only look uninhibitedly into nature, but then not stop at this looking, but now look back at our own personality, then we will find that the more genuinely we think scientifically and experience this scientific thinking, the more powerfully that which I then called moral intuition penetrates into our pure thinking. And then we stand before the world and say to ourselves: Of course, nature has been deified for us, has become amoral; but we human beings, as thinkers about nature, feel — as we otherwise feel the blood in our physical head, so that we have a physical tool for thinking —, so we feel our purest scientific thinking being pulsed through from within by moral intuitions.

Anyone who has felt this, anyone who has experienced this, my dear audience, knows through this experience that there is a spiritual, a purely spiritual, a body-free spiritual. And in this body-free spiritual, precisely in the power of that thinking that the Galilean, Copernican, Goethean, Darwinian age has brought us, precisely through that thinking, through we understand nature in a completely natural way, we gain an inner strength that makes it possible for us modern people not to seek out a guru in the old way and yet to penetrate the spiritual essence of the world to which we belong. For what in an outward way proceeded from the chela, from the disciple to the guru as the deepest trust that I have described, is replaced for us as modern people by what we experience when we let our gaze sweep over nature in a very exact way, with mathematical exactitude, as I mentioned last time, and then look back into ourselves and ask ourselves seriously, with genuine internalization: What have you actually done there? What is in you?

That which ruled within you while you were thinking about nature, excluding all arbitrariness and subjectivity, that which was woven in your own soul while you were completely absorbed in observing nature, in the objective observation from which you excluded everything subjective, that now gives from within that great trust that the old disciple had for his guru. I would like to say that simply by standing in the world as a human being, one acquires precisely from the scientific attitude that great trust, that great trust that tells you: if you have developed a way of thinking without anything from your imagination, from your arbitrariness, playing a role in it, which you faithfully accept in order to grasp your thinking, if you have developed such a way of thinking, then you can also develop this thinking with certainty. And you develop it further in the way I described last Tuesday, through meditation; that is, you penetrate the thinking that modern man accepts in the face of the scientific view of the world by having risen to its power, with what you will find described in my books “How to Know Higher Worlds,” “Occult Science” and others. For example, you will find a description of thinking as meditation within thinking. I already hinted at the principle of what this consists of last time. While otherwise one scurries along with one's thoughts about things and processes, so to speak passively scurries along, and lets one's thoughts run as the external impressions want, at most then reflecting on what the external impressions have given one, in meditation one stops this thinking, so to speak. One refrains from, one could also say one abstracts from all external impressions. One has learned to think of external impressions. One has learned to develop the power that lies in thinking. One does not hold on to external sensory impressions, but only to the inner power of the thought, pours into this inner power of the thought ideas that are easily comprehensible, rests on these ideas. But I already said last time that one thing is necessary for this. It is necessary that the meditation takes place in love for the images that you allow to be present in your consciousness in this way. However, one must be able to bring this love, because the spiritual scientific method is one that can still engage the whole person today and that, above all, must be imbued with that which is not needed for external natural science, or at most needed for its operation, but not needed to find something in it itself in order to handle its methods.

But what the spiritual scientific method needs in this direction is to start from the forces that otherwise lie dormant in the soul, from love. To meditate means to rest and to rest again and again in thoughts of love, to love purely mental life. We should not underestimate the fact that, given the way we educate and train people today, this is actually quite difficult. For when people are supposed to hold something in their thoughts, they become impatient. They say, “Oh, thoughts are sober; let's rather go where our senses get a lot of impressions.” Our present civilization, in its excesses, is set up to orient everything as much as possible to the senses. People find cold and sober and abstract and empty that which can be experienced in mere thought.

Meditating means gaining such inner warmth for these seemingly abstract thoughts in meditation as one otherwise gains in the world when one turns a loving heart to another personality or to some event or thing in the world. That warmth, which is otherwise only developed in everyday life on certain occasions, must glow and burn through that which is to be shaped in meditation by the human soul. Then this thinking is inwardly strengthened and invigorated without calling upon a guru in the old way, and one gradually comes to know: Through this meditative strengthening of the thinking, you come out of your physical body with your soul and spirit.

I say that today one does not seek out a guru in the old way. But one can indeed receive instruction from someone who is already experienced in spiritual matters on how to set up meditation, how to concentrate in one's thinking. But anyone who is a teacher of spiritual science today, if he is not a charlatan but a real teacher, will not make his student dependent on him, but will take into account the demands of contemporary civilization and in such a way that from a certain point onwards the pupil feels placed on his own personal foundation and, by virtue of his own liberated thinking, experiences living with his consciousness as reality outside of the physical body organization.

This is in fact the first thing one must experience in order to penetrate spiritually into the spiritual essence of the world, to become so empowered within oneself as a spiritual-soul being that one does that which one otherwise only does when falling asleep – leaving one's body – consciously in such states that one brings it about voluntarily.

Then, my dear attendees, one first experiences a general sense of the world, I would say. At first, one does not know more than that there is an existence of one's own spiritual soul outside of the physical body. But by continuing to meditate further and further, one reaches the point of bringing such inner liveliness into one's own thinking, into the world of thoughts, into one's own thought activity, as is otherwise only present in sensory perception. Sensory perception provides us with saturated colors, full-bodied tones. Thinking initially only provides us with abstractions. In meditation, one attains the ability to dwell in thinking in the same way as in external observation, as one otherwise dwells in external sensory perception. But in doing so, thinking is completely freed of its abstractness, and thinking now takes place in a pictorial way.

If you want, you can compare this pictorial quality that you now experience with dreaming. Except that when you dream, you always know: you are leaning on your physicality. You experience inner physical states in dreams, or you experience reminiscences, memories from earthly existence. But now you have images in front of you through the achievement of meditation, which, when viewed externally, are like weaving dreams, but you know that you are not looking at them like ordinary dreams, but like ordinary sensory perceptions. Just as you know through a sensory perception that there is a thing behind it, so now you know, when you have created the possibility for yourself in a fully awake state – not in dream consciousness, but in a fully awake state – of being in a thinking activity that is simultaneously a form-building activity, you now know: Behind what your eyes perceive and what your ears hear, which are external, sensual, physical things, there are now spiritual realities behind the images you experience in this way. You are not yet inside the spiritual world, but you know that there is a spiritual world behind these images. You only know that you are outside of your body, and you are real, you are a being, you have an existence. And you know that you are filled with a world of images.

I already said last time: this world of images initially presents you with a large tableau of your own life since birth, since you have been on earth, but not in the form of mere memories, but in the form of what created in the first years of childhood by the still unformed brain, what was created in the whole organism, what was transformed from day to day by the food we eat from outside into the substance of the body. Everything that works in us, but also everything that arises from the body as soul, all this stands before us in a great tableau, first through this world of images.

That is the first thing we perceive through this world of images. We would get nowhere if we did not continue the practice. And it is continued in such a way that one acquires the strength, having first empathized with one's soul in love. Thoughts that have become images, which one knows are rooted in a spiritual world, one must now acquire the ability to suppress these images again in order to make the consciousness completely empty. In this way, the whole human consciousness gradually strengthens. Those who always have their rather critical objections to the anthroposophical spiritual science presented here, who say: maybe it is all based on autosuggestion, is basically just like fantastically arising dreams. The person who speaks in this way does not know that the methods described here – and they consist of genuine, calm meditation – are not a matter of tuning down, muffling the consciousness, but of a much clearer, brighter consciousness. If I am to describe individual experiences of this enlightened consciousness, alongside which the other consciousness remains quite present, I could say something like the following: For the person who has developed eyes, as most people do, the light becomes perceptible when the sun rises in the morning. He sees the sensual-physical things around him through the rays of the sun, which are cast upon them and which come back to him. He sees things through the light that is outside and in which he himself is placed.

By developing a world of images in us in this way, as I have described it, using very precise methods — you will find them described in the books mentioned — that are as exact as any mathematically exact investigation, by developing such images within us , we come to the point where we are no longer dependent on an external light, for example, but we experience a light inwardly, in that we experience ourselves, in that we feel ourselves placed with our soul and spirit outside our body in a spiritual world, we feel a light connected with our being. We live and weave in the light, and the light is not just something that makes things visible to us externally, as is the case in the sense world, but we ourselves become the light, the radiance of the light. In this way we make the spiritual entities visible to ourselves. At first we experience them in images; but the images are illuminated inwardly. Therefore, it should not be spoken of in a nebulous sense – I already hinted at this on Tuesday – but in an exact sense, from which one can speak in the same way as one speaks exactly about mathematics, of what the spiritual researcher acquires: exact clairvoyance, exact clairvoyance.

Those who associate this with mediumship, with something that is often called clairvoyance in everyday life and which is practiced by all kinds of charlatans in the occult field, are simply unaware that someone who, for example, enters into autosuggestion while completely immersed in it has a tuned-down consciousness. The consciousness that is meant here as a clairvoyant one is not tuned down compared to the ordinary consciousness. The ordinary consciousness remains fully intact and the other is added to it, so that one is not less conscious, less prudent, than in ordinary life, but rather more prudent. One should first ask whether the person referred to here as a spiritual researcher cannot also speak about natural scientific matters in the same way as those who reject this exact clairvoyance! He can do that. Since he can do what the others can do, and only what is given by exact clairvoyance is added, then one can arbitrarily reject this exact clairvoyance, but one cannot say that it is something that takes away one's ordinary level-headedness or that leads one away from what, for example, as a natural scientist, firmly places one in the world. Entering into this exact clairvoyance for the purpose of gaining knowledge of the spirit of the world does not distract one from the practice of life or from calm research.

If one also manages not only to let the images come through the appropriate meditation, but also to remove them at any time, so that one has an empty consciousness, then a spiritual world penetrates in, just as otherwise the breath penetrates into our lungs; I say, as the breath penetrates into our lungs. I could also say, if I were to express the comparison less precisely, that it is as when color enters our eye or sound enters our ear; but then the comparison would be a little less precise. It is the case that when we perceive with our senses in the external physical world, these perceptions do not come to us as vividly as what we now experience in empty consciousness. We experience this penetration of the spirit of the world as strongly as we otherwise experience breathing unconsciously. But just as breathing is alive in us, not merely with the shadowy quality that colors and sounds have for us, so too is what we now experience spiritually when we have risen to the point of exact clairvoyance, as I have described it, so too is this direct experience.

But, my dear attendees, this direct experience would leave us standing halfway. We would have images. If we can make the images disappear in the manner described, we would know: there is weaving and life in the spirit outside. But we would only know about this weaving and life in the spirit in very general terms. For the remarkable thing is that we perceive what now appears as weaving and living in the spirit not in the way we perceive sensual things, that we say to ourselves: We stand there and the things are outside, but we feel ourselves now inside the whole world. We have, so to speak, poured out our own existence over the whole world. We feel at one with the world. We have moved outside of our body, have awakened our life, I would say outside of our body as a spiritual-mental being, and feel one with the whole world outside of our body, which we used to look at from the outside, but now we experience inwardly, as we otherwise experience the blood, the activity of our organs within our skin. Our consciousness has become a cosmic consciousness out of a personality consciousness.

One does not experience the spirit of the world, my dear audience, in any other way than by first experiencing it as an inner feeling. And you see, when you stand there in the ordinary physical world with what you have as ordinary consciousness, then the riddles of knowledge come to you. These riddles of knowledge usually go to the point where you want to get to know the inner workings of things. You become aware: You look at the outer surface of things, you want to get to know the inside. We know how science constructs this inner aspect as atomic action, how other people do it differently. But you want to penetrate into the inner being. Or you construct theories that it is simply impossible for the human capacity for knowledge. In any case, however, one feels outside of things, and with what one has in knowledge, one feels that one wants to approach things. Only then, one says to oneself, can one gain a picture of the existence of things when one approaches them. If one is in the spirit of the world outside of one's body, as I have described, knowledge is something completely different.

At first, one has only images. Images are there. And one would be a fool to imagine that the first form he receives would be anything other than images – images, to be sure, of a spiritual world, but images nonetheless. Once one has put these images away and the empty consciousness has set in, one feels as though in a spiritual world. But just as little as one sees the lungs, the stomach, the heart in the ordinary world, one sees just as little that which one now experiences as the spirit of the world like one's own inner being in cosmic consciousness. One does not yet see it. One knows that it is within oneself, it is within one, but one does not yet see it. And while in the physical realization one otherwise wants to approach things, now the opposite occurs, and one wants to get rid of things, one wants to separate from them and one wants to make them into images again. One has learned the creation of images that have a purely inward weaving of thoughts but with the vividness of images. One wants to bring what one experiences inwardly into such a tableau of images. One wants to grasp what one initially has in [cosmic consciousness] as a tableau of images within oneself. One wants to externalize things. Whereas in physical cognition one introduces them in the process of cognition, one now wants to externalize what one carries within oneself, so that one has the cosmos around oneself in imaginations, in images.

In physical cognition, one first has the inner thought, then one approaches the object. One takes in the object. In supersensible cognition of the spirit of the world, one first has the object within oneself and then seeks the image outside. One seeks to be able to visualize the world as a tableau of what one actually carries within oneself.

This level of knowledge, ladies and gentlemen, is not attained without progressing to exercises of will, as I also described last Tuesday, for example, to that exercise of will in which one reverses the order of what you used to always think forward, for example, the experiences of a day from the evening towards the morning, so that you tear the thinking away from the outer reality by the willful thinking. Or also to practice strict self-discipline, so that one adds new habits to one's old ones or also breaks away from old habits and imagines habits – this is not meant in a bad way – so that one really makes a different person out of oneself in the course of one's life, which otherwise only life makes out of one, that one takes one's self-education into one's own hands with all one's inner energy, so to speak.

Again, you will find exercises on this in the books mentioned. I will now only hint at the fact that, just as one trains one's thinking within meditation, so that one can live outside of the body with one's soul, one can train one's will. And through this training of the will, one comes to experience one thing in relation to one's fellow human beings, namely, that an ascent into the spiritual worlds is possible, so that they also become pictorial and objective. At a certain stage of this development of the will, my dear audience, you see your own existence completely immersed in the deepest pain, suffering, deprivation, worry and care. I use these words to describe the situation that the spirit-seer has to go through because he is a modern person and cannot rely on a guru as in the old days; I use this word to describe approximately what has to be gone through: sorrow, worry, pain, suffering. That only means the complete separation from the physical body. Man is only in a kind of well-being during his physical life because he is immersed in his physical body in his spiritual-mental, when he lives in a waking state. And in this way he is protected from feeling pain every night in his sleep and from having to endure sleep permeated by suffering, so that his consciousness actually extinguishes itself in sleep. But now we step out of our consciousness in a higher realization in a conscious way; and by bringing not only the thought but also the will outside of the body, the deepest pain awakens in the spiritual-soul. One feels that one lacks the body in one's inner experience. Not only does the sense of well-being, which only arises from the soul being permeated by the body, cease, but so does the inclination, the selfish inclination towards the body; for through the exercises one does, one becomes more and more selfless and selfless. Love must already be developed in meditation. In this way selfishness is eradicated, otherwise one does not come at all to this experience in images outside of the body. But through this one plunges into a painful experience.

It is already the case in ordinary life, my dear audience, that anyone who has come to a little not too sober, indifferent knowledge, but to such knowledge that is inwardly connected with the human being, will say, if he wants to be honest: I am grateful for my happiness in life, for my favorable destiny, but knowledge has actually only brought me what I have suffered. And so an inexpressible pain must first spread through the consciousness existing outside the body, if the external world is now to enter the emptied consciousness and the person is to gain the strength to objectively set down in complete images that which is the spirit of the world.

But then, my dear audience, then you stand before this spirit of the world, contemplate it in images, and something arises for this externally awakened consciousness that I would compare to ordinary memory, only that it is more powerful, more grandiose and just of a completely different kind. In ordinary life, we remember through thoughts the experiences we have gone through. We went through this or that experience ten years ago. Today we experience this experience in memory or from memory. It is in us in an inward, spiritual way. By having risen to the extra-corporeal consciousness and thus looking at the world as I have described it, there is something present in this looking that I would now also like to call a kind of memory, namely the memory of what we ourselves are in the physical world. We are, however, prudent; we can behave quite well as the most prudent person in the physical world; but at the same time, within this world of images, our own body becomes an image to us, and the things of the external world, minerals, plants, animals, physical human forms, they become an image to us; within the world of images, as in a cosmic memory, that world reappears in which we were when we were only sensually aware. And that is how we orient ourselves, my dear attendees, because that is the case.

We have experienced the sun here in the physical world. In the spiritual world, into which we have found our way in the manner described, we experience something else: spiritual beings, beings that now have inner life, but such a life that, unlike the human being, does not have an outer physical body. We experience spiritual and soul-like divine-spiritual beings that are not embodied in the physical world. And we experience them in such a way that we relate the new experience to an old experience. Just as we relate something in our memory to an experience from eight to ten years ago, we relate what we experience over there in the spiritual world, which we have entered, to the physical solar experience here. Like a memory, the physical solar experience is also among the images that we experience there. And we know through this: The sun is the external image of spiritual divine beings, just as our own body is the image of our own soul. We now see the forces, but the forces that are themselves spiritual beings, behind the sun. This seems grotesque and fantastic to today's man. It is no more fantastic than the results of the science of electricity or magnetism.

One must only inform oneself exactly about the way in which the spiritual researcher comes to these things, and one will no longer find it fantastic, but will find it as exact and realistic as a mathematical-scientific investigation leads to scientific results. But one also actually experiences processes within this remembering of the physical world and the beholding of the corresponding spiritual-soul, the divine-spiritual beings. Let us dwell for a moment on what is revealed to us there as spiritual-soul beings, I would say behind the sun, what is revealed to us as the spiritual-soul of the sun, as the sun spirit.

Now, my dear attendees, by having progressed so far in our realization of the spirit of the world, we also come to – I have already described another side of this realization last Tuesday – not only remembering our existence as we have lived it since our birth or sometime after, but we learn to look back into our pre-earthly existence, how we, as spiritual-soul, which has now been released from the body in its experience, were in a spiritual-soul world. Just as we are here in relation to the external physical sun, so in a pre-earthly existence we were in a purely spiritual environment, but now in connection with that which corresponds spiritually to physical sunlight. Just as the physical sun illuminates us here on earth, so in our pre-earthly existence we were in a relationship to the divine sun beings, who did not illuminate us with physical light, but who connected their own activity with our activity at that time, so that we found ourselves enveloped in the spiritual-soul in the spiritual effect of the sun, just as we feel irradiated by the physical effect of the sun here in our physical existence. And at a certain moment in our germinal life — we learn to recognize this — we descended from our pre-earthly, purely spiritual-soul existence, united with that which comes to us through father and mother as a physical human body. We united that which we have experienced under the influence of the activity of the sun beings with the physical body. We immerse ourselves in this physical body, permeate it with soul, spiritualize it. That which was solar activity in us becomes the etheric body that permeates us, which is within us as a fine body, and this stimulates our ability to now ignite the physical sunlight and to see through it the colors.

In short, we learn by getting to know the spirit of the world, we get to know ourselves as truly existing within this spiritual world, looking beyond our birth or our conception into our eternal, that is, spiritual existence, which reveals itself to us as spiritual-eternal, because we now know: By being in the spiritual counter-image of physical sunlight, we first took in that which permeates our physical body and imbues it with activity in physical life. Just as we take in physical sunlight here, we took in spiritual sunlight there and prepared our own earthly life. Our life on earth is our creation, not that what lived spiritually and soulfully in us is merely the creation of our earthly existence. In this way one gradually learns to enter into and recognize the spirit of the world.

Or let us take another example, esteemed participants. One learns to recognize — just as the spiritual essence is behind the physical sun — the lunar beings are behind the physical moon in the manner described. They reveal themselves to one precisely as that to which one has struggled through the development of the will. So that one can picture inwardly experienced events through the power of the sun. The spiritual beings, the beings of the spiritual world, which have their image in the physical moon and its activity, its effectiveness in space, enable us to do so even before our birth or conception, not only to experience what the spiritual environment is, but to consciously experience, as we know here in exact clairvoyance, by not only receive physical sunlight through our eyes, but also absorb that which works spiritually in the power of sunlight, that we thereby experience the world in an indeterminate way in the spirit; but that we can depict what we experience, like our cosmic interior, is due to the forces that are the spiritual lunar forces. And it is the spiritual lunar forces that bring us back into physical earthly existence.

So it is - my dear attendees - that man experiences the spiritual counter-images of that which shines in the sun, in the moon, and also in the stars, in an external-physical way. Through exact clairvoyance and through that education of the will, which I would like to call ideal magic - to distinguish it from all the charlatanry with which it is so readily confused today and which is so prevalent in the world today - through this , what I would call thought training on the one hand, to exact clairvoyance, which I would call on the other hand, the training of the will to the most ideal magic, through which one arrives at the recognition of the spirit of the world, initially not religiously, but thoroughly scientifically.

In this way, one comes to recognize in that in which one actually finds oneself unconsciously every night from falling asleep to waking up, the germ of that which emerges through the gate of death when one actually steps through that gate of death. And because our physical body is incorporated into the amoral nature, one learns to recognize what one is when one is outside of the body during sleep, as – I cannot say now, embodiment, but I must say: realization — as the spiritualization of what we are worth as moral beings in the world, and of what lives in us as a religious sense of the divine-spiritual that permeates the world. In the physical body, our soul and spirit are enclosed in the natural world, as if in darkness. When we become transparent to what we experience when we are outside our body as spiritual beings, from falling asleep to waking up, everything we have morally engaged in is there, our moral value is there, and it passes through the gate of death. And by getting to know the spirit of the world as I have described it, one also learns to recognize that everything we see physically – physics even says so today – will one day disappear in the heat of death, that everything external and material is transitory. But that which man acquires as a spirit-germ, which is unconscious in sleep and becomes conscious in exact clairvoyance, that is what outlasts everything we see around us in the form of minerals, plants, animals, stars, clouds and so on. That is what lays the germ for a future world.

We get to know the reality of the power of morality as it becomes real. We learn to recognize, just as the botanist recognizes the next year's plant in the germ of today's plant, so we learn to recognize the germinal nature of the present world for the future worlds by getting to know our soul and spirit in its connection with our moral quality. This means that we prepare future worlds through our moral and religious lives when the present ones have disappeared. This imposes on our soul a sense of responsibility of the greatest possible kind, for we know that what we educate morally, what we morally engage in, seems today to be subject only to an abstract human judgment; in reality, it is the germ of future worlds.

And as we learn to recognize our own immortality – that is, the ability of that which is outside the body, from falling asleep to waking up, which passes through the gate of death, to live in a spiritual world, in a spiritual environment, in the same way as it lived in a real way in its pre-earthly existence, in a post-earthly existence – as we recognize our own immortality, immortality, we get to know the eternity of the world, we know that the present world is the solidified, condensed spiritual world of the past, and we know that in the solidified world, which we see today as nature, by letting the physical human being emerge from itself, the spiritual-soul human being is formed within the physical human being, which will create new worlds.

Through all this, my dear attendees, modern man is then able to truly gain insights into the spiritual essence of the world, merely with the guidance I have already indicated, without the dependence on a guru, as was the case in ancient times. The starting point is only that, as I have indicated, and as I have already given it in my “Philosophy of Freedom” thirty years ago, the starting point is that one first recognizes the true nature of the moral in man, how this moral as the most individual in human nature, as it were, pours into pure thinking as the spiritually and soulfully awake human being himself.

If one then develops the method that I described in “Philosophy of Freedom” as the moral one, one develops it for the recognition of the universe, so this exact clairvoyance becomes idealistic magic, penetrating into the knowledge of the spirit of the world, and thus also of the eternity of the human essence. I only mention in passing that this is also connected with the consciousness of repeated lives on earth. This occurs at the time when it becomes possible to look back on the pre-earthly existence. When we look into it, how we weave and live in it, just as we create here among the natural phenomena as physical people, how we weave and live there as spiritual-soul people, we also find how we have brought this life over from previous earthly lives, how we will carry it through death into future earthly lives. So that which can be achieved through exact clairvoyance, through idealistic magic.

This, my dear attendees, is first of all a purely scientific matter, the spiritual continuation of what the modern human being has acquired precisely through the power of scientific thinking. But it rises to a religious feeling. And this religious feeling, I would like to describe it to you in a few final words, in terms of the mighty mystery that has taken place on earth at Golgotha. I would like to describe it to you in terms of the penetration of earthly human life with the Christ impulse.

If we approach the contemplation of the Mystery of Golgotha equipped with the knowledge of the spiritual nature of the world, of which I have just spoken, it becomes clear to us that, when we look at the times before the Mystery of Golgotha, all knowledge about the supersensible worlds was gained in the way I have described at the beginning of the discussions today. They were gained through the living relationship of the chela to the guru. Basically, our present-day religious beliefs are only traditional latecomers of what the old disciples learned from their guru in this way.

How did people look into the spiritual world in those days? They also looked at nature around them, but did not develop a real science of nature; if they wanted to seek knowledge, they went to the guru. The guru pointed them back to the earliest times of the earth's beginning, when the oldest gurus had learned from divine spiritual beings what the later gurus had basically appropriated for themselves to pass on to their disciples. They were now referred back to primeval times, to times when there was not yet such a separation of earthly life and spiritual life as there was later. Man felt, so to speak, as if he, by living only in nature, had fallen away from the original spiritual essence of the world, and he gradually felt that nature itself had fallen away from the spiritual essence of the world. Morality was viewed in such a way that it was said: We humans have become what we are today through natural development. Nature itself, which lives in us, has fallen away from the divine-spiritual. We must allow ourselves to be led back to what nature used to be by the holy gurus, to a time when it not only showed natural effects, but was imbued with moral impulses. If we look back to the earliest times, we find everywhere not a mere moral nature, but a spirit in nature. The religious sense turned to that, to which it can turn not in faith but in full realization.

But through that older realization, which was a dreamily developed clairvoyance, as I have described it here, through that older dreamlike art of clairvoyance, man also saw his pre-earthly existence. And precisely because in those older times, which preceded the Mystery of Golgotha — those times that immediately preceded it no longer had it, the older insights had already dawned —, but in those older times people had something within them that they experienced within themselves in a way that otherwise only humans experience nature; in this way, people experienced something arising within themselves, of which they said: 'I have this from my pre-earthly existence'. Because people had something like this, they were able to have this deep trust in the guru. And then the guru also told them: Yes, but you have been transferred to the physical-earthly world; you will enter the spiritual world again through death. You live here on earth in a world that has fallen away from the spiritual; over there you will encounter, above all, the being whose physical image is the sun. It will guide you so that you can gain strength to see the light, otherwise you will be spiritually dead on the other side.

And there was still something left of this ancient wisdom at the time when the Mystery of Golgotha was unfolding on earth. And out of this ancient wisdom, in the first few centuries, the Christ Impulse and the Mystery of Golgotha were seen first. And they said: The being that used to be only in the spiritual world, that released the human being down into the physical world, that takes over his guidance again after death, this spiritual being has descended and has taken on the body of the human being Jesus of Nazareth. That to which people looked up in the times of the old mystery wisdom as the high solar being, the spiritual-divine counter-image of the physical sun, the guide of man through all deaths and all lives, of This Being, who was later called the Christ Being, was said by those who had remained old adepts, initiates from the old mysteries at the time of the Mystery of Golgotha, they said that it had descended. And because man has become so earthly that he can no longer be connected with that which still lived as Divine-Spiritual at the beginning of the earth, this Divine-Spiritual Being has descended to earth itself, has taken on a body, has remained connected to the earth. And people can, in line with the words of St. Paul: “It is no longer I who live, but Christ who lives in me,” develop their sense of self and their sense of freedom through their mere physical body. They can permeate this sense of freedom, this sense of self, with their religious relationship to Christ, who in the body of Jesus of Nazareth went through the Mystery of Golgotha. In this way they can, through the power they absorb through their union with Christ, through their inwardly devout experience of Christ, achieve the same leadership after death that they used to achieve in the way described.

Thus, in the early days of Christianity, people pointed to the Christ-leader who descended from spiritual worlds into the physical world. This consciousness gradually ceased, as did the old wisdom of initiation, the yoga wisdom, and we humans today, as I have shown, have to gain insight into the spiritual world from a scientific point of view. We stand there with our moral consciousness. We stand there with the need for a divine world. But we can also know, as the ancients said: This world has fallen away from the divine-spiritual, it has become sinful in man, it has become amoral as nature – so we accept the world today, but we know that the moral intuition penetrates into the thinking of the individual human being in an individualistic way with the consciousness of freedom. We work our way up into the spiritual world to knowledge of the spiritual world, and we know, as the ancients knew, that they have been released by the gods onto the earth; we know that through the free power of the human being, which we develop out of the earthly, we will find our connection to the divine spiritual worlds again.

The ancients saw the past and regarded this earth as a falling away from the divine-spiritual of the past. We look at the earth and hope for the future that we will rediscover the gods through human freedom, knowing that they live as counter-images behind the sun and moon, as I have described. So we today, by looking at the Mystery of Golgotha and saying with the words of Paul: “Not I, but this Christ impulse gives us the strength to really work now,” for the de-deitified earth has become divine again through the fact that the Christ lives in it, by going through the Mystery of Golgotha. And we can know when we become certain again by looking up into the supersensible worlds of the Christ-being that this Christ-being will be our helper into the future in which we have to work through our spirit germ to form realities. Thus spiritual knowledge, which is meant here, leads again from mere knowledge of nature to moral consciousness, leading to religious consciousness.

Ladies and Gentlemen, how these things can then be lived out in external civilization, what significance they can have for practical life today, that is to be the subject of a third lecture, which I may give here tomorrow under the title: “Moral and Religious Education from the Point of View of Anthroposophy”. Here I wanted to show that what was once said in a completely different way by ancient human wisdom about the supersensible world can in turn be said by modern man, that this modern man, by meeting all the demands of modern civilization, does not become weak by placing himself in dependence on a guru, but can build precisely on the strong forces of his own individuality, and can enter precisely into those regions where knowledge of the spiritual essence of the world can be gained. Man must only have the courage to let that approach him again, which comes from the present-day spiritual researcher. For just as people today must let astrological, biological and physical knowledge approach them, so our time demands that these spiritual-scientific insights into our culture and our civilized life also be incorporated. For the means by which they have been attained is the powerful force of thinking, which not only allows man to look at the world passively, but also gives him virtues, self-discipline, self-education of the will to the point of overcoming all egoism, to the point of merging in love for the whole world, without which, as I have described, universal world knowledge in the spirit cannot be attained.

The many signs of decline that we see today – I have already pointed out what makes people today so lacking in perspective in the physical world – can only be healed from the spirit, from the soul. What we lack today, and what has brought our culture and civilization to a dead end, is the power of thought to the point of aliveness, the power of will to the point where it penetrates the darkness of the outer sense existence. If we see through this existence through the living thought so that we feel everywhere we go as comrades of the spiritual world — and we can do that through modern anthroposophical spiritual science — then we take that strong power of thinking, then we take that bright power of the will into our human consciousness, through which alone, as every unbiased person can well know, what humanity needs can be shaped. Our forces of decline in civilization show quite clearly what humanity needs in order to develop rising forces out of the present into the near future. For it seems to be obvious to everyone that these rising forces cannot be brought into our civilization through mere external institutions.

Those who recognize this should actually develop an inclination to look where they try to ignite that which cannot be ignited by external means, inwardly, from the spirit and the soul. But if it is kindled, then we will gain strength, courage and confidence to move in the right sense out of this present time of ours, with its difficult trials, into a future that will admittedly also be full of suffering, that will not just be happy for humanity , but in which people will be able to endure happiness and suffering in such a way that the human race will progress in a dignified manner through the overall development of this human race and this earth of ours into future times.

[ 1 ] In accordance with what has been said in the preceding chapters, the spiritual guidance of the course of human evolution may be sought for amongst those beings who went through their stage of humanity during the previous embodiment of the Earth-planet, during the ancient Moon period. This guidance stood contrasted with another which checked, and yet in a certain sense furthered it, and which was carried out by those beings who had not completed their own evolution during the Moon-period. Reference is made in both these cases to those guiding beings immediately above man; to those who lead humanity forward, and to those who provoke resistance, thereby strengthening and confirming the forces arising through the progressive beings, by bestowing on them balance and individuality. In Christian Esotericism, these two classes of superhuman beings are called Angels (Angeloi). Above these beings in ascending order, stand those of the higher hierarchies, the Archangels, the Archai, and so forth, who likewise take part in the guidance of humanity.

Within the ranks of these different beings there are all possible gradations in regard to perfection. At the beginning of the present Earth-evolution, some in the category of the Angels stand high, while others are less developed. The former have progressed far beyond the minimum of their Moon-development. Between these and those who had just reached this minimum when the Moon-evolution had come to an end, and the Earth-evolution had begun, are all possible gradations. Conformably with this gradation of rank, the beings in question entered during the Earth-period upon the leadership of human evolution. Thus the evolution of the Egyptian civilization was effected under the guidance of beings who had become more perfected on the Moon than those who were the leaders of the Graeco-Roman period, and these again were more perfect than those who have the leadership at the present time. In the Egyptian as also in the Greek Period, those who later on assumed the direction, were meanwhile developing, and making themselves ready to guide the civilization of later periods.

[ 2 ] Since the time of the great Atlantean catastrophe, seven consecutive epochs of civilization have to be differentiated; the first is the ancient Indian epoch, and it is followed by the ancient Persian.¹ The third is the Egypto-Chaldæic, the fourth is the Graeco-Roman, and the fifth is our own, which, since about the twelfth century, has been gradually developing and in which we are still living. And since the separate periods overlap, we see already in our times those early events preparing which will lead over into the sixth post-Atlantean epoch. And a seventh epoch will succeed the sixth in due course. On closer observation we find the following evidence with regard to the guidance of mankind. It was during the third epoch of civilization, the Egypto-Chaldæic, that the Angels (or lower dhyanic beings according to Oriental mysticism) were to some extent independent leaders of humanity. They were not so during the ancient Persian civilization. For then they were subject to a higher direction in a much greater degree than in the Egyptian times, and had to regulate everything in conformity with the impulses of the hierarchies immediately above them. In this way everything was under the immediate guidance of the Angels, who themselves submitted to the rulership of the Archangels. And in the Indian epoch when post-Atlantean life had reached such a height in spiritual matters as has never been attained since—a natural height under the direction of great human teachers—the Archangels themselves were subject in a similar sense to the guidance of the Archai or Primal Powers. [ 3 ] Thus if we trace the evolution of humanity from the Indian epoch through the ancient Persian and Egypto-Chaldæic civilizations, we may say that certain beings of the higher hierarchies withdrew ever more and more from the direct guidance of humanity. In the fourth post-Atlantean period, the Graeco-Roman, man bad become quite independent. The guiding superhuman beings were certainly intervening to develop humanity, but only in such a way that the reins were tightened as little as possible, and also that the spiritual leaders themselves might profit as much through the deeds of men as men profited through them. Hence arose that peculiar and quite “human” civilization in the Graeco-Roman time in which man was made to rely entirely on himself. For all the distinctive characteristics of art and political life in Greek and Roman times are traceable to the fact that man had to live out his own life in his own way.

[ 4 ] So, when we look back to the most ancient times of civilization, we find evolution guided by beings who, in earlier planetary conditions, had accomplished their development as far as the human stage. But the fourth post-Atlantean period of civilization was intended as a time when man should be put to the test as much as possible. Consequently the whole spiritual guidance of humanity had to be reorganized. We are now living in the fifth post-Atlantean period of civilization. The leading beings of this period belong to the same hierarchy as that which ruled the ancient Egyptians and Chaldæans. In fact those beings who then took the lead, have again begun to be active in our times. As has been stated certain of these beings remained behind during the Egypto-Chaldæic civilization, and are to be found manifest in the materialistic feelings and perceptions of our own period.

[ 5 ] Now the progress made by the two classes of Angels or lower dhyanic beings—the class which leads mankind forward and that which obstructs—consisted in their being able to be leaders among the Egyptians and Chaldæans. They achieved this by means of those qualities which they had acquired in primordial times, and which they had further developed by their work as leaders. The progressive angels are intervening to guide the fifth post-Atlantean civilization by means of capacities which they themselves had won during the third or Egypto-Chaldæic civilization. Through the progress they make they are acquiring for themselves quite special capabilities, for they are qualifying themselves to receive the influx of forces emanating from the most important Being in the whole evolution of the Earth.The power of the Christ is working in them; for that power works not only on the physical world through Jesus of Nazareth, but also in the spiritual worlds upon the super-human beings. The Christ exists not only for the earth but also for these beings. The beings who guided the old Egypto-Chaldæic civilization were not under the direction of the Christ. It is only since that period that they have placed themselves under His guidance. Their progress consists in their following Him in the higher worlds, so that they may guide our fifth post-Atlantean period of civilization in accordance with His influence. Those beings who operate as obstructive powers remain behind because they failed to put themselves under the leadership of the Christ. Thus they continue to work independently of Him. More and more in human evolution will become evident a materialistic movement under the guidance of these backward Egypto-Chaldæic spirits. This movement will have a materialistic character and the greater part of contemporary science is under its influence. There are, for example, people today who say that our earth in its final essence consists of atoms. Who instills this thought into men's minds? It is the super-human angel beings who had remained behind during the Egypto-Chaldæic period. But, side by side with this movement, there is another making itself felt, the one which has as its goal the eventual finding of the Christ-principle by man in all that he does.

[ 6 ] Now what will those beings teach who attained their goal in the old Egypto-Chaldæic sphere of civilization, and who then learned to know the Christ? They will be able to instill into man other thoughts than those that assert that there are only material atoms; they will be able to teach that, even to the minutest particle of the world, the substance is permeated with the Spirit of the Christ. And, strange as it may seem, there will be in the future chemists and physicists who will not teach chemistry and physics as they are now taught under the influence of the backward Egypto-Chaldæic spirits; but who will teach that ‘matter is built up in the way in which the Christ gradually ordained it,’ The Christ will be found working even in the very laws of chemistry and physics. It is a spiritual chemistry and spiritual physics that will come in the future. Today such a statement may appear to many people as fanciful or worse. But often the sense of the future seems folly to the past. [ 7 ] The factors which enter into the evolution of human civilization are there for the careful observer. But be will know quite well the objections which may, with apparent justice, be urged against such alleged folly from the modern scientific or philosophic point of view.

[ 8 ] From such hypotheses we are able to understand the advantage the guiding super-human beings have over man. Humanity learned to know Christ in the fourth civilization period of the post-Atlantean times, the. Graeco-Roman epoch, for it was in the course of this civilization that the Christ-event found its place in evolution, and it was then that man learned to know the Christ. The guiding super-human beings, however, learned to know Him during the Egypto-Chaldæic times, and worked themselves up to Him. Then during the Graeco-Roman civilization they had to leave man to his own fate in order that, later on, they might re-enter the sphere of human evolution. And if nowadays anthroposophy is cultivated, this constitutes recognition of the fact that the super-human beings who formerly guided humanity are now continuing their task as leaders in such a way as to be themselves under the direct guidance of the Christ. Thus it is with other beings also.

[ 9 ] In the ancient Persian epoch, the leadership of humanity was apportioned to the Archangels. They put themselves under the direction of the Christ earlier than did the beings in the rank next below them. Of Zarathustra it can be said that pointing to the sun, he spoke to his followers and his people in some such words as these: “In the sun there lives the great Spirit Ahura Mazdao, who will one day come down to the earth.” For the beings out of the region of the Archangels who guided Zarathustra, pointed to the great sun-leader who had not at that time come down upon the earth but had only begun his journey thither in order, later on, to enter directly into the earth evolution. And the guiding beings who directed the great teachers of the Indians, also pointed out to these the Christ of the future; for it is a mistake to think that these teachers had no foreknowledge of the Christ. They said that He was “beyond their sphere” and that they “could not attain” unto Him.

[ 10 ] As now in our fifth period of civilization, it is the Angels who bring down the Christ into our spiritual evolution, so the sixth period of civilization will be directed by beings belonging to the ranks of the Archangels who guided the ancient Persian civilization. And the spirits of Personality—the Primal Powers—or Archai—who guided humanity during the ancient Indian epoch will have to guide humanity in the seventh period of civilization. In the Graeco-Roman period the Christ descended from the heights of the spirit-world and revealed Himself in the physical body of Jesus of Nazareth. He then came down as far as the physical world. It will be possible to find Him in the world immediately above ours when humanity shall have become sufficiently ripe. It will not be possible in the future to find Him in the physical world, but only in the world immediately above, for human beings will not always remain the same. Having become more mature, they will then find the Christ in the spiritual world, as Paul found Him in his experience before Damascus, which event prophetically foreshadowed the future means of finding the Christ. And since in our times the same great teachers who have already guided mankind through the Egyptian civilization are working, so also in the twentieth century it will be these same teachers who will lead men out to behold the Christ as Paul beheld Him. They will show mankind how the Christ not only works upon the earth, but how He spiritualizes the whole solar system. And those who will be the reincarnated holy teachers of India in the seventh period of civilization will proclaim the Spirit Who was foreshadowed by the undivided Brahma. To such teaching, however, the right content and meaning can only be given through the Christ, as the great, the immense Spirit, of Whom these teachers formerly said He hovered above their sphere. Thus will humanity be led upwards from stage to stage into the spiritual world.

[ 11 ] To speak in this way about the Christ—how He is the leader of the higher hierarchies also in the successive worlds, is to teach the science which, under the sign of the Rose Cross, has endured in our civilization since the twelfth and thirteenth centuries. If from this aspect we observe more closely the Being Who lived in Palestine, and Who consummated the Mystery of Golgotha, we shall find the following: [ 12 ] up to the present time many ideas concerning the Christ have found expression. There was for instance the idea of certain Christian Gnostics in the first centuries who said that the Christ Who lived in Palestine was not present in any physical body of flesh at all; that He had only an apparent body—an etheric body which had become physically visible; so that His death on the Cross had been no real death but only an apparent one. Then we find diverse disputes among those who professed Christianity, as for example, the well-known controversy between the Arians and Athanasians, and the most varied explanations concerning what the Christ really was. Indeed, right up to our own times people express and have expressed the most different ideas concerning the Christ.

[ 13 ] Now spiritual science must recognize in Christ not merely an earthly but also a cosmic Being. In a certain sense man is, taken as a whole, a cosmic being. He lives a twofold life—one in a physical body from birth to death, another in the spiritual worlds between death and a new birth. When he is incarnated in a physical body, he is living in dependence on the earth, because the physical body is restricted by the forces and conditions of existence belonging to the earth. The human being, however, does not only take the substances and forces of the earth into himself, but is joined to the whole of the earth's organism. When he has passed through the gate of death, he no longer belongs to the forces of the earth; but it would be incorrect to imagine that he belongs to no forces at all, for he is then connected with the forces of the solar system and the more distant star-systems. In this way, between death and a new birth, he lives in the domain of the cosmic, just as in the period between birth and death he lived in the domain of the earthly. From death to a new birth he belongs to the cosmos, as on the earth he belongs to the elements—Air, Water, and Earth. Accordingly, while he is passing through a life between death and a new birth, he comes into the region of cosmic influences. For the planets send forth not merely the physical forces of what astronomy teaches, such as gravitation and others, but also spiritual forces. With these spiritual powers of the cosmos man is connected, each person in a special manner according to his own individuality. If he is born in Europe, he lives in a different relation to warmth conditions, and so forth, than if he had been born, let us say, in Australia. Similarly, during his life between death and a new birth, one person may stand more closely related to the spiritual powers of Mars, another to those of Jupiter, others again to those of the whole planetary system in general, and so on. It is also these forces which bring man back again to the earth. Thus before he is born he is living in connection with the collective whole of stellar space.

[ 14 ] According to the way in which a man stands individually related to the cosmic system, so are the forces directed which lead him to this or that set of parents and to this or that locality. The impetus, the inclination to incarnate here or there, in this or that family, in this or that people, at this or that time, depends on how the person was organically connected with the cosmos before birth. [ 15 ] In former times, in that territory where the German tongue was spoken, a specially apt expression was used to indicate a person's entrance into the world through birth. When a person was born, people said that in such and such a place he had “become young” (junggeworden). Therein lies an unconscious reference to the fact that man in the time between death and a new birth continues at first to be subject to the powers which had made him old in a previous incarnation, but that before birth there come iii their place such forces as again make him “young.” Thus Goethe in “Faust” still uses the expression “to become young in Nebelland.”—Nebelland being the old name for mediaeval Germany.

[ 16 ] The truth underlying the casting of a horoscope is that those who know these things can read the forces which determine a person's physical existence. A certain horoscope is allotted to a person because, within it, those forces find expression which have led him into being. If for example in the horoscope Mars stands over Aries (the Ram), this signifies that certain of the Aries forces are not allowed to pass through Mars, and are weakened. Thus is a man put into his place within physical existence, and it is in accordance with his horoscope that he guides himself before entering upon earthly existence. This subject, which in our times seems so much a thing of chance, should not be touched upon without our attention being called to the fact that nearly everything practised in this connection today is simply dilettantism. It is pure superstition, and for the external world the true science of these matters has been for the most part completely lost. Consequently, the principles expressed here are not to be judged according to that which nowadays frequently leads a questionable existence under the name Astrology.

[ 17 ] Now it is the active forces of the stellar world that impel a man into physical incarnation; and when clairvoyant consciousness observes a person, it can perceive in his organization how this has resulted from the cooperation of cosmic forces. We may now attempt to illustrate this hypothetically, but in a form corresponding entirely with clairvoyant observation. [ 18 ] If a person's physical brain were extracted and its construction clairvoyantly examined, so that it might be seen how certain parts are situated in certain places and how they send out appendages, it would be found that each individual's brain is different from that of every other. No two people have brains alike. Let us imagine further that such a brain could be photographed in its complete structure so that one would have a kind of half sphere in which every detail was visible. In a series of such pictures each would be different according to the brains of the different individuals. And if one were to photograph a person's brain at the moment of birth and then photograph also the heavens lying exactly over the person's birthplace, this latter picture would be of exactly the same appearance as that of the human brain. As certain centers were arranged in the latter, so would the stars be in the photograph of the heavens. Man has within himself a picture of the heavens, and every man has a different one, according to whether he was born in this place or that, and at this or that time. This is one indication that man is born from out of the whole cosmos.

[ 19 ] When we keep this clearly in view we can rise to the idea of how the macrocosm manifests itself in each separate individual, and then, starting from this point, we can attain a conception of how it showed itself in the Christ. But if we were to imagine the Christ after the Baptism of John as though the macrocosm had then been living in Him in the same way as in other people, we should be mistaken.

[ 20 ] Let us first consider Jesus of Nazareth. His conditions of existence were quite exceptional. At the beginning of our era two boys were born and named Jesus. The one came through the Nathan line of the house of David,¹ the other through the Solomon line of the same house.² These two children were not born quite at the same time, but nearly so. In the Jesus descended from Solomon, described in the Gospel of St. Matthew, there was incarnated the same individuality who had formerly lived on the earth as Zarathustra, so that in this Child Jesus there appears the re-incarnated Zarathustra or Zoroaster. The individuality of Zarathustra grew up in this Child until, as St. Matthew says, His twelfth year. In that year, Zarathustra left the body of this Child and passed over into that of the other Child Jesus Whom the Gospel of St. Luke describes. In consequence of this the latter Child became suddenly quite different. The parents were astonished when they found Him in Jerusalem in the temple after the spirit of Zarathustra had entered into Him. This is intimated when it is said that the Child, after having been lost and found again in the temple, so spake that his parents did not recognize Him. They only knew Him, the Child descended from Nathan, as He had been up to this time. But when He began to reason with the doctors in the temple, it was possible for Him to speak as He did because the spirit of Zarathustra had come into Him. Until the thirtieth year did the spirit of Zarathustra live in the Jesus who was descended from the Nathan line of the house of David. In this body He ripened to a still higher perfection. The following remark must here be added: as regards this personality in which the spirit of Zarathustra now lived, an extraordinary feature was that into his astral body the Buddha rayed forth his impulses from the spiritual worlds.

[ 21 ] The oriental tradition is correct which says that the Buddha was born as a “Bodhisattva” and only during his time on earth, in his twenty-ninth year, rose to the dignity of a Buddha. [ 22 ] When the Gautama Buddha was a little child, the Indian sage Asita came weeping into the royal palace of his father, Suddhodana. He wept because, as a seer, he knew that this King's son would become the Buddha, and because as an old man, he felt that he would no longer be living to see that event take place. Now this sage was born again in the time of Jesus of Nazareth. It is he who is brought before us in the Gospel of St. Luke as the priest of the temple who saw the revelation of the Buddha in the Child Jesus descended from Nathan. And seeing this he was able to say: “Lord, now lettest Thou Thy servant depart in peace for I have seen my Master,” What he had not been able to see previously in India, he saw through the astral body of the Boy Jesus, Who comes before us in St. Luke's Gospel: the Bodhisattva become Buddha.

[ 23 ] All this was necessary in order that that body might be produced which received the baptism of St. John in the Jordan. At that moment the individuality of Zarathustra left the threefold body, the physical, the etheric and the astral body of that Jesus Who had grown up in so complicated a manner, in order that the spirit of Zarathustra might be able to dwell in Him. The reincarnated Zarathustra had to pass through two possibilities of development which were given in the two Jesus children. Thus there stood before the Baptist the body of Jesus of Nazareth and in it from that time onwards there acted the cosmic individuality of the Christ. Now, as we have shown, in the case of any other human being, the cosmic spiritual laws work upon him only in so far as they give him a start in earth-life. Afterwards there appear in opposition to these laws, others which arise out of the conditions of the earth-evolution. In the case of the Christ-Jesus, after the baptism of John the cosmic-spiritual forces alone remained effective without being influenced in any way through the laws of the earth evolution.

[ 24 ] Thus in Palestine during the time that Jesus of Nazareth walked on earth as Christ-Jesus—during the three last years of his life, from his thirtieth to his thirty-third year, the entire Being of the cosmic Christ was acting uninterruptedly upon Him, and was working into Him. The Christ stood always under the influence of the entire cosmos—He made no step without this working of the cosmic forces into and in Him. That which here took place in Jesus of Nazareth was a continual realization of the horoscope, for at every moment there occurred that which otherwise happens only at a person's birth. This could be so only because the whole body of Jesus descended from Nathan had remained open to the influence of the sum total of the forces of the cosmic spiritual hierarchies which direct our earth. If thus the whole spirit of the cosmos worked into the Christ Jesus, who was it that went, for example, to Capernaum? He who went about as a being upon the earth appeared quite like any other man. The forces active within Him, however, were the cosmic forces, coming from the sun and stars; and these directed His Body. And it was always in accordance with the collective Being of the whole Universe with whom the earth is in harmony, that all which the Christ Jesus did took place. It is because of this that in the case of the acts of the Christ-Jesus there is so often some slight hint given in the Gospels about the relative grouping of the stars at the time. We read in St. John's Gospel how the Christ finds His first disciples. There we are told: “It was about the tenth hour,” because in this fact the spirit of the whole cosmos found expression in conformity with the appointed moment of time. Such intimations are less clear in the other Gospel passages, but he who can truly read the Gospels finds them everywhere. [ 25 ] From this point of view also the miracles are to be judged. Let us take one passage—the one that runs thus: “When the sun was set, they brought the sick unto Him, and He healed them.” What does that mean? The evangelist is drawing attention to the fact that this healing was connected with the whole position of the constellations and that, at the time in question, the constellations throughout the heavens stood as they only could have when the sun had set The meaning is that, at the time, the requisite healing forces could make themselves felt after sun-set, and the Christ Jesus is represented as the intermediary Who brought the sick into connection with the forces of the cosmos which, just at that time, could work curatively. These forces were the same as those which worked as Christ in Jesus. It was through the presence of Christ that the healing took place. Only thus could the sick person be exposed to the healing forces of the cosmos which could only work as they did when they were in the right relationship to time and space. Thus these forces worked on the sick person through their representative, the Christ. [ 26 ] But it was only just during the time of Christ on earth that they could so work. It was only then that such a connection existed between the cosmic constellations and the powers of the human organism that for certain illnesses, healing could intervene when through the instrumentality of the Christ Jesus the cosmic grouping of the same forces was able to work on men. A repetition of this relationship in the evolution of the cosmos and the earth is as little possible as is a second incarnation of the Christ in a human body. Regarded in this way, the life of the Christ Jesus appears as the earthly expression of a definite connection between the cosmos and the forces of man. The tarrying of a sick person by the side of Christ means that through the proximity of Christ this sick person found himself in such a relation with the macrocosm that the latter could work upon him curatively.

[ 27 ] Herewith the points of view have been stressed which enable us to discern how the guidance of humanity has come under the influence of the Christ. The other forces, however, which had remained behind in the Egypto-Chaldæic times worked on side by side with those that are permeated by the Christ. This is evident even in the attitude frequently adopted today towards the Gospels. Literary works appear in which great pains are taken to show that the Gospels can be understood through an astrological interpretation. The greatest opponents of the Gospels employ this astrological interpretation to prove, for example, that the way taken by the Archangel Gabriel from Elizabeth to Mary signifies merely the progress of the sun from the constellation of Virgo to another. This, in a certain sense, is correct, except that these thoughts were poured in this manner into our age by the beings who had remained behind during the Egypto-Chaldæic period. Under such an influence people are induced to a make-belief that the Gospels present only allegories in the place of definite cosmic relations. The truth really is that in the Christ the whole cosmos finds expression. Therefore one can express the life of the Christ by connecting its separate events with the cosmic relations which work into earth existence unceasingly through the Christ. A right understanding of this matter will thus lead to a full recognition of the Christ as having lived on earth. Whereas if the interpretation were true that the Christ life as expressed in the Gospels is only a matter of constellations being treated allegorically, then we should have to conclude that there was no real earthly Christ at all.

[ 28 ] If a comparison were to be used, we might think of each human being as represented by a spherical mirror—which, if it were set up, would give pictures of all its surroundings. Let us suppose we were to trace with a pencil the outline of all that is shown from the surroundings. We could then take the mirror and carry the picture about with us wherever we went. Let this be a symbol for the fact that when a person is born, he brings with him a copy of the cosmos in himself, and afterwards carries about with him all through his life the effect of this one picture. The mirror might, however, be left untouched by the pencil, so that wherever the person carried it, it would depict the immediate surroundings. It then would always be giving a picture of the collective environment. This would be a symbol of the Christ from the baptism of St. John up to the Mystery of Golgotha. That which, in the case of any other person, passes into his earthly existence only at birth, flowed into the Christ-Jesus at every moment. And when the Mystery of Golgotha was consummated, that which had been radiating from the cosmos passed over into the spiritual substance of the earth, and has from that time forward been united with the spirit of the earth.

[ 29 ] When St. Paul became clairvoyant before Damascus, he could recognize that That Which had formerly been in the cosmos has passed over into the spirit of the earth. Of this every one can be convinced who can bring his soul into such a condition that he can have the same experience as had St. Paul. It is in the twentieth century that those people will first appear who will have St. Paul's experience of the Christ event in a spiritual way.

[ 30 ] Whereas up to our times this event could be experienced only by such persons as had gained clairvoyant powers by means of an esoteric training; hereafter to look upon the Christ in the spiritual sphere surrounding the earth will be possible for the advanced powers of the soul in the course of the natural evolution of humanity. This—as a repetition of the experience of the event before Damascus—will be possible for some people from a certain point of time in the twentieth century. The number of such people will afterwards increase, until in the distant future, it will be a natural faculty of the human soul.

[ 31 ] With the entrance of Christ into the evolution of the earth an entirely new impulse or direction was given to this evolution. External facts of history also express this. In the early times of post-Atlantean evolution men knew very well that above them there was not merely a physical Mars, but that what they saw as Mars, Jupiter, or Saturn was the expression of a spiritual being. In later times this perception was completely forgotten. The heavenly bodies became, according to human ideas, mere bodies to be estimated according to their physical condition. In the Middle Ages people saw in connection with the stars what only the eyes can see—the sphere of Venus, the sphere of the Sun, the sphere of Mars and the other planets, up to the sphere of the fixed stars. Then came the eighth sphere like a solid blue wall behind. Later Copernicus appeared and broke down the idea that only that which is perceptible to the senses can be authoritative. The modern physical scientists may indeed say: “It is madness to declare that the world is Maya, or illusion, and that you must look into a spiritual world in order to see the truth, for in spite of all you say true science is that which relies on the senses and records what these senses tell.” But when did astronomers rely only on the senses? Surely at the very time when that astronomical science was dominant which is attacked by the science of today! It was at that time when Copernicus began to think out what exists in the cosmic space beyond the evidence of the senses, that our modern astronomy as a science began. And so it is in every domain of science. Wherever science, in the most modern sense of the word, has arisen, it has done so in opposition to what had been apparent to the senses. When Copernicus declared “what you see is Maya or deception; rely on what you cannot see”—that was the moment when the science came into being which is recognized as such today. It might thus be said to the representative of modern science “your science itself only became ‘science’ when it was no longer willing to depend upon the senses only.”

[ 32 ] Giordano Bruno came as philosophical interpreter of the teachings of Copernicus. He led the gaze of man out into cosmic space, and announced that what people had called the limitations of space, what they had placed there as the eighth sphere limiting everything in space—was in reality no limitation; it was Maya, or illusion; for an infinite number of worlds had been poured forth into cosmic space. That which was formerly considered to be the boundary of space was shown to be only the boundary of the sense-world of man, and if we direct our gaze beyond the sense-world, we shall no longer see the world only as known to the senses, but we shall also recognize Infinity.

[ 33 ] From this it is apparent that in the course of human evolution man originally started from a spiritual view of the cosmos and in time lost it. In its place there came a mere sense-perception of the world. Then there came into evolution the Christ Impulse. Through this, mankind was led to stamp the spiritual view once more upon the materialistic. At that moment when Giordano Bruno burst the fetters of sense illusion, the Christ evolution was so far advanced that the soul power which bad been kindled by the Christ Impulse could then become active within him. An indication is thus given of the whole significance of the manner in which the life of Christ penetrates all human evolution, at the mere beginning of which humanity stands today.

[ 34 ] To what then does spiritual science now aspire? [ 35 ] It completes the work begun for external science by Giordano Bruno and others in that it says: that which external science is able to perceive is Maya, or illusion. Just as formerly one looked to the “eighth sphere” and thought that space was thereby bounded, so contemporary human thought believes that man is shut in or enclosed between birth and death. Spiritual science, however, expands man's vision by directing his attention out and beyond the limits of birth and death.

[ 36 ] There is a continuous chain in human evolution which such ideas as these make us recognize. And in the true sense of the words, that which resulted in the conquest of sense illusion through Copernicus and Giordano Bruno proceeded from the inspiration arising from that spiritual current now working in the modern spiritual science of anthroposophy. What one might call the newer esotericism worked in a mysterious manner on Copernicus, Bruno, Kepler and others. Those therefore who now base their thought on foundations laid by Giordano Bruno and Copernicus and do not wish to accept anthroposophy, are unfaithful to their own traditions in desiring to hold fast to sense illusion. As Giordano Bruno forced a way through the blue firmament of heaven, even so does spiritual science break down the barriers of birth and death for man by showing how he originates from out of the macrocosm, lives in a physical existence, passes through death, and reenters macrocosmic life. And what we see in a limited degree in each individual meets us unrestrictedly and in a larger sense in the representative of the spirit of the cosmos—in the Christ-Jesus. Once and once only could that impulse be given which the Christ gave. Once only could the whole cosmos be thus reflected, for the conjunction of the stars which then took place can never be repeated. In order to give an impulse to the earth, this conjunction was obliged to work through a human body. As it is true that this same grouping cannot occur a second time, so it is equally true that the Christ was only once incarnated. Only if one did not know that the Christ is the representative of the whole universe and only if it were impossible to win one's way to this Christ-Idea, the elements for which are given through spiritual science—only then would it be possible to maintain that Christ could appear more than once upon the earth.

[ 37 ] Thus we see how an idea of Christ arises out of the new spiritual science, which reveals to man in a new form his connection with the whole macrocosm. Certainly, in order to gain a true knowledge of the Christ, those inspiring forces are absolutely necessary which are now being bestowed by the same super-human beings who formerly guided the Egypto-Chaldæic epoch and who have now put themselves under the Christ. There is need of a new inspiration of this kind, of an inspiration which the great esoteric teachers of the middle ages had prepared from the thirteenth century onwards, and which from this time forth must ever come more and more into publicity. When man, according to the meaning of this science, prepares his soul aright for the knowledge of the spirit-world, he can then hear clairaudiently and he can see clairvoyantly what is revealed by the old Chaldæic and Egyptian angel beings who are now again acting as spiritual leaders under the guidance of the Christ. That which humanity will some time later actually gain thereby, could only be prepared in the first centuries of Christianity and up to our times.

Consequently we may say that in the future there will live in the hearts of men an idea of the Christ incomparable in greatness with anything which humanity has so far recognized. That which arose as a first impulse through the Christ, and has lived as an idea of Him up to the present time—even in the case of the best representatives of the Christ-principle—is only a preparation for the true understanding of the Christ. It would be strange indeed if, against those who in the West gave expression in such a way as this to the Christ-idea, it were brought as a reproach that they do not stand on the foundation of western Christian tradition. But it is quite possible, for this western tradition does not by any means suffice to help us to comprehend the Christ of the near future.

[ 38 ] From the hypothesis of western esotericism we can see the spiritual direction of humanity gradually flowing into what may be in a real, true sense called the guidance which comes from the Christ-impulse. That which is appearing as the new esotericism will flow slowly into the hearts of men, and the spiritual guidance of men and of humanity will ever more and more be consciously seen in such a light. We realize within ourselves how at first the Christ-principle flowed into the hearts of men because the Christ had gone about Palestine in the physical body of Jesus of Nazareth. Because men by that time were gradually surrendering themselves to reliance on the world of sense, they could receive the impulse which corresponded to their perception. Afterwards that same impulse so worked through the inspiration of the new esotericism that such spirits as Nicholas of Cusa, Copernicus, and Galileo were inspired, and Copernicus, for instance, was enabled to make this assertion: “That which is evident to the senses cannot teach the truth about solar systems; if we want to find the truth we must investigate behind sense appearances” At that time men, even spirits like Giordano Bruno, were not yet ripe enough to join consciously to the new esoteric stream. The spirit of the movement had to work in them unconsciously. Yet powerful and magnificent was the announcement of Giordano Bruno: “When a human being enters into existence by means of birth, then it is something macrocosmic that concentrates itself as a monad; and when a human being passes through death the monad spreads itself out again; that which was enclosed within the body spreads itself out in the cosmos in order to draw itself together again in other stages of existence, and again to spread itself out.” There Bruno gave expression to mighty conceptions which, even if expressed in stammering tongue, were in entire accord with the sense of the new esotericism.

[ 39 ] The spiritual influences which lead humanity need not work in such a way that man is always conscious of them. For example, they put Galileo in the cathedral of Pisa. Thousands had seen the old church lamp there, but they had not seen it as did Galileo. He saw the church lamp swinging; compared the time of its oscillation with the beat of his own pulse; found that the church lamp swung in a regular rhythm resembling his pulse-beat; and from this discovered the laws of the pendulum in the sense of modern physics. Anyone acquainted with contemporary physics knows that this science would not be possible without Galileo's principle. In this way the force was then working which is now appearing as spiritual science; Galileo was placed in the cathedral of Pisa before the oscillating church lamp, and modern physics gained its principles. In such a mysterious way do the guiding spiritual forces of humanity perform their work.

[ 40 ] We are now approaching the time when people are to become conscious of these guiding powers. We shall always come to a better and better understanding of what has to happen in the future if we rightly understand what is working inspirationally as the new esotericism. We must recognize that those same spiritual beings indicated as their gods by the ancient Egyptians when the Greeks asked them about their teachers, are now again assuming control through having placed themselves under the leadership of the Christ Ever more and more will men feel how they can cause to reappear in a brighter lustre, in a nobler style and on a higher level, that which was pre-Christian. The consciousness necessary for the present time, which must be an intensified consciousness, ought to give us a feeling of our high duty and great responsibility in reference to the recognition of the spiritual world. This can only penetrate our souls when we have recognized, in the sense indicated, the task of spiritual science.

• 1. By “ancient Persian” is not meant “Persian” in the usual historic sense, but a pre-historic Asiatic (Iranian) civilization which developed in that land over which, later on, the Persian Kingdom extended.
• 1. Luke III, 23–38.
• 2. Matthew 1, 1–17. See also Appendix.

As a continuation of yesterday's lecture, certain things must be said that are connected with subjects spoken of here a week ago. As a number of friends who were not then present are here for a special meeting, I will repeat certain matters in the lectures still to be given. This may be useful, because from remarks that have been made to me, it is obvious that important points have been misunderstood.

At the very outset let us be quite clear that the course of evolution as we have learned to know it in connection with great cosmic happenings proceeds both in these great cosmic phenomena and in the phenomena of human historical development. The so-called fourth post-Atlantean epoch, during which the Greco-Roman culture developed and attained its greatness, must be of particular interest to us in our age. As you know, from the standpoint of the science of the spirit this fourth epoch lasted until the beginning of the fifteenth century A.D. With the dawning of the fifteenth century, trends began to manifest in European culture of which we heard, for instance, in yesterday's lecture.

When we picture the nature of the Greco-Roman epoch, it appears to us as a kind of recurrence or revival of what spread over the earth as human culture during the period of Atlantis. It has often been said that the thoughts, the perceptions, and also the social life of the Greeks become intelligible when we regard this fourth post-Atlantean culture—although Atlantean culture was, of course, much more elemental and instinctive. It assumed a more spiritual form in the culture of Greece and Rome. What had been direct experience in Atlantis was transposed into reality in Greece through fantasy, imagination and thoughts, and through the will, which, in turn, was inspired, by fantasy and imagination. We must realize that this Greco-Roman culture constituted a deep disillusionment for the luciferic and ahrimanic powers. The luciferic and ahrimanic powers of the hierarchy standing nearest to the human hierarchy, desired that the Atlantean culture, as it had been in Atlantis, should simply re-appear in the fourth post-Atlantean epoch. In other words it was the intention of the luciferic and ahrimanic powers that everything that had constituted the essential nature of Atlantean culture should be merely repeated during the Greco-Roman age. (You can read about this in An Outline of Occult Science or in the book, Cosmic Memory.)

This plan was frustrated inasmuch as humanity was raised to a higher stage consistent with the post-Atlantean era. What was essentially new and great in Greek and Roman culture constituted a spiritual disillusionment for the luciferic and ahrimanic powers. Through their different influences these powers desired to educate the Greeks and so to develop their powers of fantasy that the souls of men would gradually have become weary of the earth, would lose their inclination to incarnate further on the earth, and would tend to withdraw, as souls, from the earth in order to found a realm and planet of their own. The effect of this influence was annulled through the leadership of those powers we call the normal hierarchies, whereby the quality of fantasy and imagination in the Greeks, which also influenced their social life, was transformed into joy in the earthly. The Greek received into his nature such a joy in the life of earth and of the senses that he had no desire to live merely in the world of imagination where his soul would be alienated from earthly existence, but inclined rather to the attitude expressed in the well known words, “Better to be a beggar on the earth, than a king in the realm of shades.” This joy in life between birth and death enabled the normal powers to avert from the Greeks the danger inherent in the plan of the luciferic powers, namely, to lead away the souls of men so that the bodies still to be born on the earth would have gone about without egos, and the souls would have departed to a special planet of their own.

In Roman culture, on the other hand, Ahriman's aim was to help Luciferic by shaping the Roman Empire and what followed it in such a way that it would have become a great earthly mechanism for ego-less human beings. In this way he would have been of assistance to Lucifer. Whereas Lucifer's desire was to extract the juice of the lemons for himself, as it were, Ahriman, working in the Roman Empire, set out to thoroughly squeeze the lemons and to create an entirely mechanistic state organization. Thus do Ahriman and Lucifer play into each other's hands. The plan was frustrated by the development in a preeminently egoistic sense in the people of the Roman Empire of the concept of Civis, the citizen. Human egoism, be it remembered, can only develop in physical existence on the earth. Thereby Ahriman's plan to make men into ego-less beings was frustrated. It was precisely the bleakness, the lack of fantasy in Roman culture, the egoism in Roman politics and system of rights that thwarted Ahriman's plan.

The Greek and the Roman epochs were a great disillusionment for Ahriman and Lucifer. Once again they had not attained their goal. The destiny of Ahriman and Lucifer is that they work with their forces in earth evolution and repeatedly make the greatest efforts to hold back the wider progress of evolution; they try to establish a realm for themselves, and have again and again to suffer disillusionment. As I have said before, to ask why Lucifer and Ahriman are unable to perceive that their strivings will ultimately be of no avail is to judge the spiritual by human standards. Lucifer and Ahriman have a faculty of judgment different from that of man. We cannot judge from the human standpoint what is observed in the spiritual world. If we do so, we should soon be considering ourselves much cleverer than a god, or a being belonging to some higher hierarchical order. As we know, Lucifer and Ahriman, although they are retarded spirits, belong to a hierarchical order higher than that of man. It is therefore understandable that they are repeatedly disillusioned, but their strivings always begin anew.

Then came the fifth post-Atlantean epoch, which has definite tasks in the stream of progressive spiritual evolution. Whereas the Greek life of fantasy, and the egoism of Rome were to develop in the fourth post-Atlantean epoch, the task of the fifth epoch was to develop the gift of material perception. I have characterized this by calling the ideal of material perception, in the sense of Goethe's “primal phenomenon,” the pure perception, the pure beholding of external reality. This faculty could not operate in earlier times because then the perception of material reality was invariably mingled with what came from atavistic clairvoyance. Men did not see the pure phenomenon, and they did not see pure external, material existence as such. They saw external existence veiled in the phantasmagoria of visionary clairvoyance. If people would observe a little more closely they would realize, even from history, that this is so. Plato did not consider sight as being so passive a faculty as we consider it in the fifth post-Atlantean epoch. Plato, the Greek, says expressly: Sight consists in a kind of fire going out from the eye to the objects. Plato, therefore, still knew something about the activity in sight. This activity had to be laid aside, forgotten, lost, in order that a different faculty belonging to the fifth epoch might arise. This faculty of the fifth epoch, which lasts from the beginning of the fifteenth century until the fourth millennium, consists in the development of the gift of free imagination that arises in complete inner freedom. On the one side, the primal phenomenon; on the other free imagination.

Goethe spoke of the primal phenomenon and also of free imagination. References to what he says in Faust have been made on many occasions. Here we have the beginnings of what must engross evolution in the fifth post-Atlantean epoch. The fifth epoch will thereby receive its stamp. But in this same epoch human beings will have to battle against attacks of the luciferic and ahrimanic powers that will be stronger than those launched in the days of Greek and Roman culture. Again in this later epoch the aim of the luciferic and ahrimanic powers is to alienate the souls of men from earthly life on the one hand, and on the other so to mechanize earthly life itself, to make its outer form so entirely mechanistic, that it would be impossible for the ego of man to live in the social order of the earth. He would therefore take leave of it to enter a life apart from the earth upon a separate planet.

When we speak of the attacks of luciferic and ahrimanic powers, such things as are here indicated are prepared long beforehand. These attacks begin actually to operate first during the fourth or fifth century of the fifth post-Atlantean epoch, but behind the curtains of world history, even before the beginning of this fifth epoch, complete and intense preparation was made by the luciferic and ahrimanic powers. Their plan was to bring all human faculties and human forces of will under the sway of a longing to be alienated from the earth, to leave the earth and build up a separate planetary body, while the earth was to be deserted and left desolate. As I say, the very strongest attacks have been undertaken. Think of what gave to culture its basic tone in the epoch of Atlantis. Lucifer and Ahriman wish, during the post-Atlantean period, to interpose the old Atlantean culture everywhere so that the faculties imparted by the progressive powers are rendered primitive for the fifth post-Atlantean epoch and human beings will desire to depart. The attempt, therefore, consisted in placing everything that developed into a service of a world beyond the earth, as I have indicated. Thus, from two sides, from that of Lucifer and that of Ahriman, the spirit reigning in ancient Atlantean life was to be revived in order that the impulses connected with that ancient life might enter into the evolution of the fifth post-Atlantean epoch.

You will remember that in Atlantean times the impulses within the souls of men were turned to the Great Spirit who was designated by a word or sound of which an echo still exists in the Chinese Tao. Such was the designation of the Great Spirit in the time of Atlantis. The luciferic and ahrimanic striving consists essentially in bringing what had come later and what was still to come, into the service of the Tao, into the service of the Great Spirit. This was not, of course, the Great Spirit as he had reigned in Atlantis, but a being who had come after him, a kind of little son. Lucifer and Ahriman strove to resuscitate Atlantean impulses by reckoning, not with the normal powers of the fifth post-Atlantean epoch, but with the impulses that had remained behind in the service of the Great Spirit Tao. The only possibility of achieving this end was to transfer the impulses that had worked in the culture of the now submerged Atlantis to the regions that had emerged after the Atlantean flood. Thus a part of what had succeeded the Great Spirit passed over to the East, to Asia, as it were, where certain mystery cults were gradually established during the tenth, eleventh and twelfth centuries A.D.

These mystery cults assumed a certain character inasmuch as they were a renewal, a revival, of the ancient cult of Tao in its original form, not in the form in which it still exists among the degenerate Chinese who have intellectualized it. These mystery cults in Asia were a revival of that kind of initiation that led to actual perception of the elemental spiritual, living and weaving beneath the material world of the senses, and to actual perception of the One Great Spirit. Certain priests of these Asian mysteries were initiated into the ancient Atlantean cult, which naturally led to delusions because it was unsuited to this later epoch. One of these priests had attained such an advanced stage in his initiation in Asia that he possessed full knowledge of the nature of the Atlantean impulses and was able to hold actual converse with the successor, the unlawful successor, of the Great Spirit Tao. It was he, who, in Asia, transmitted the inspiration he had received through the Great Spirit, to an external, worldly power, to a pupil who then became known in history as Genghis Khan.

Genghis Khan was the pupil of a priest who had been initiated into these Asian mysteries, and he instilled into Genghis Khan the following. The time has now come for divine justice to scour the earth. The charge has been laid upon you to put this divine justice into operation, and you must now place yourself at the head of all those men who, starting out from Asia, can enact divine justice all over the earth. Similar attempts modeled on the campaign of the Huns and so forth, had failed, but now, essentially through the impulse given by this Asian priesthood, the Mongol campaign was set in motion. This campaign was intended to carry into European culture influences that would have caused the souls of men to believe in divine justice, to fall under its sway, and gradually to take leave of the earth without any inclination to return. So the culture of the earth would have been destroyed. This was the inner purpose of the Mongol onslaughts that spread from Asia, and which, as you know, were not overthrown by physical deeds.

Remarkably, at the battle of Liegnitz in the thirteenth century, the Mongols were not conquered but remained the victors. Then, quite inexplicably, they turned back toward Asia without advancing further into Europe. So here too there is actual external evidence that a counterstroke, manifesting in a spiritual way, was put into operation. As has been said, the Europeans had not conquered the Mongols in Silesia; the Europeans had themselves been conquered. Although the Mongols were the victors, they turned back to Asia. But, in a sense, just because the purely external onslaught did not come to pass, or did not go very far, the impulses remained in Europe in the state of distillation in which they would have to operate in the fifth post-Atlantean epoch. So, in the cultural impulses that came over from the East, there is clearly and yet to be perceived what was intended to be brought to Europe as an aftermath of the mysteries of the Great Spirit.

Another part of the mystery culture of ancient Atlantis made its way, not toward the East, but toward the West, to the lands of America discovered later on by the Europeans. There the more ahrimanic part of the irregular post-Atlantean culture lived itself out. Whereas the luciferic part lived on more in Asia, the ahrimanic part worked more in America. Within America impulses were to arise that could then percolate from the West. Just as those other impulses could work from the East, so these could infiltrate from the West in order that the ahrimanic attack might be made in the fifth post-Atlantean epoch.

Hence, in the West, the more ahrimanic side of the outlived Atlantean mystery culture was promulgated. This led to the establishment of mysteries that inevitably make a most repulsive impression upon those who have grown up in the tender culture of modern times, and do not like to hear the truth but only blessedness, as it is often called. These post-Atlantean mysteries developed especially on the soil of Mexico. Mysteries were established there, but they spread over a large part of the America the Europeans had not yet discovered. If their impulses and workings had been victorious, these mysteries would have driven souls away from the earth. By this means the service performed by Ahriman, the squeezing out of the lemons, would have become effective. The earth would gradually have become desolate, having upon it only the forces of death, whereas any living souls would have departed to found another planet under the leadership of Lucifer and Ahriman.

In order to execute the ahrimanic part of this task, it was necessary for the priests of those ahrimanic Atlantean mysteries to acquire faculties possessing the highest degrees of control and mastery over all the forces of death in earthly working. These forces would have made the earth; together with physical man—for the souls were to depart—into a purely mechanistic realm, a great dead realm in which no ego could have a place. These faculties would have had to be connected also with mastery of the mechanistic element in everything living, of the mechanistic elements in all life. For this reason these mysteries had to be instituted in a truly devilish form because such forces as would have been needed for the powerful aims of Ahriman can only arise when initiations of a special kind are attained. Such were these initiations of the ahrimanic post-Atlantean era in America. Everyone who was to attain a certain degree of knowledge was made to realize that this knowledge is acquired through certain faculties of perception that can only be engendered through an act of murder. Thus nobody whom had not committed murder was admitted to a certain degree of this initiation. The murder was performed under special circumstances. Steps led up to a kind of catafalque, a scaffold-like structure. The one to be murdered was tied to this and his body bent in such a way that his stomach could be excised with a single cut. This operation, the excision of the stomach, had to be performed with great dexterity. Certain experiences arose from the act of having cut into the living organism with such consummate skill, and under such special conditions. These experiences had to be acquired and through them a certain degree of knowledge concerning the mechanization of the earth could then be attained. Every time higher stages of initiation were to be reached, further murders had to be committed.

This cult was dedicated to the successor, the son of the Great Spirit, in the form he had assumed in America, and who was designated by a sound that approximates Taotl. Taotl is an ahrimanic distortion of the successor of Tao. This being, Taotl did not appear in a physical body but only in an etheric form. His arts, which were essentially impulses for the mechanization of earthly culture and of all earthly life, were acquired through these initiations I have described to you.

Now these initiations had a definite purpose. As has been said, the initiate acquired actual powers of black magic, the application of which would have led to the mechanization of the culture of the earth and to the expulsion of all egos, so that the bodies born would no longer have been capable of bearing an ego. But as forces in the world are in perpetual interaction, he who possessed such powers would also have become earth-bound; the initiate himself would have been permanently fettered to the earth forces. His act bound him to forces of which you will be able to learn something tomorrow at the performance of the scene from Faust, if you will follow attentively what the Lemurs represent. By these practices the initiate united himself with the earth forces and with everything that causes death on the earth. Thereby, he would himself have lost his soul. He saved himself from this fate by bringing it about that, as a result of the excision of the stomach, the soul of the one whom he murdered had lost his desire to come to the earth again and also the soul of the victim was enabled, through the intention of the murderer, to draw the murderer's soul into the realm that was to be founded beyond the earth. The soul of the initiated murderer was thus also to be drawn into the kingdom of Lucifer and Ahriman.

Many opposing sects were founded with the object of countering this devilish cult. One such sect was that of Tezcatlipoca. He too was a being who did not appear in a physical body but who was known to many of the Mexican initiates, in spite of the fact that he lived only in an etheric body. Tezcatlipoca was a being akin to Jahve or Jehovah. The aim of his cult, working in opposition to those of Taotl, was to establish a Jahve religion suited to the terrible conditions prevailing in Mexico. Tezcatlipoca was a spirit akin to Jahve.

Another sect venerated Quetzalcoatl. He, too, was a being who lived only in an etheric body. Quetzalcoatl was a being of whom we may say that he was connected with the Mercury forces. He was connected with medical art of a certain character. Such beings are always described by those who can perceive them through clairvoyance in such a way that the description conveys the impression of the actual reality. When Quetzalcoatl is described as a figure with a serpent-like body, as a green feathered serpent, this indicates to those who understand such matters that he was an actual being, but one who appears only in an etheric body. This cult continued through many millennia. It was widely practiced, not in public but within the precincts of certain Mexican mysteries, in order that the necessary post-Atlantean cultural impulses might be developed in secret in an ahrimanic form.

A third movement also developed in those regions. Counter-movements were necessary, and had there been none, the influences of these forces upon the culture of Greece and Rome, and later upon the culture of the fifth post-Atlantean epoch, would gradually have become so strong that they would have proved invincible to the progressive powers. Thus, a further counter-movement developed as a result of the birth of a being who lived in a physical body in contrast to those beings who only manifested in etheric bodies. The name given to this Being may be expressed by a combination of syllables that approximate Vitzliputzli. Vitzliputzli was a human being, a being who appeared in a physical body. In Vitzliputzli the spiritual individuality lived who, within a human body, took up the fight against the mysteries I have been describing. Among the Mexicans it was said of Vitzliputzli that he was born of a virgin who had conceived by the heavenly influence of a bird having drawn near to her. If by occult means, so far as it is possible, we investigate the life of Vitzliputzli in the Western Hemisphere we find this remarkable fact. He lived at the time when, in the Eastern Hemisphere, the Mystery of Golgotha was taking place, namely, between the years 1 and 33 A.D. That is the remarkable fact. Vitzliputzli was able to make short shrift of the most important initiates of the Mexican mysteries against whom he waged violent war.

It was human being, an initiate, not one of the three spirits, but an initiate, against whom Vitzliputzli fought. Vitzliputzli, a super-sensible being but in human form, battled with every means at his disposal against the initiate who had been responsible for the greatest number of murders, who had attained the greatest power, and of whom it can be said that if his aim had been realized, it would have betokened the victory of this ahrimanic post-Atlantean culture. Vitzliputzli fought against him and—as already said, this can only be discovered by occult means—in the year 33 A.D. succeeded in causing this mightiest black magician to be crucified. Thus, in the other hemisphere of the earth, an event parallel to the Mystery of Golgotha took place, inasmuch as the greatest black magician of all was crucified by the action of Vitzliputzli who had appeared on the earth for this purpose. As a result, the power of these mysteries was thereby broken so far as the fourth post-Atlantean epoch was concerned. It was subsequently revived, however, and history tells of the fate suffered by numerous Europeans who went to America after the discovery of that continent. Many Europeans met their death at the hands of Mexican priest-initiates who bound them to scaffold-like structures and cut out their stomachs with expert skill. This is a matter of historical knowledge, and it was an aftermath of what I have been describing to you.

By these means the ahrimanic impulse was inculcated into the etheric nature of the Western world. As I have said, this impulse in the fourth epoch was broken as a result of the crucifixion of the great initiated black magician by the deed of Vitzliputzli. Nevertheless, so much force remained that a further attack could have been made upon the fifth epoch, having as its aim so to mechanize the earth that the resulting culture would not only have culminated in a mass of purely mechanical contrivances but would have made human beings themselves into such pure homunculi that their egos would have departed. The Europeans were meant to acquire knowledge of this world, and indeed the modern age begins with the people of Europe being drawn to America. Whereas on the one side the campaigns of Genghis Khan and his successors were to have executed as it were a divine justice, on the other side, there was prepared an atmosphere of wild, ahrimanic, elemental forces into which the Europeans were to enter. In such matters complete cooperation takes place between Ahriman and Lucifer. For example, the Europeans were not to go over to that other world with disinterested, unselfish feelings but with hankerings and greed for something concerning which they gave way to all kinds of delusions. Later on it was possible to coarsen what was at first clothed in wonderful fantasy, inasmuch as the discovery by the Europeans of the wealth of external nature in America gave an intense stimulus to their hankerings and greed. But to begin with this was to take a more idealistic form. Thus, here again we have an example of cooperation between the luciferic and ahrimanic forces that always work hand in hand.

A successor of Genghis Khan, Kublai Khan, had settled in China as a ruler after the Mongols had stormed over to Europe. To Kublai Khan in China there came from Europe a Venetian, Marco Polo. At the court of Kublai Khan, who was himself under the influence of the initiation I have previously described, Marco Polo was deeply and fundamentally influenced. He wrote a book of just such a kind as to excite the imagination of the Europeans concerning the Western Hemisphere. Marco Polo's Travels spoke of a magic land in the West, which stirred up longings to discover it. It was this book that induced Christopher Columbus to set out on his voyage to America. So you see how greed was guided into a world of fantasy. Things work together with extraordinarily clever foresight. You must realize that there is plan in world history in which the evil powers also come into the picture, and that the methods with which history is studied today enable us merely to observe historical life from the external aspect. The only possibility of acquiring real knowledge is to connect the right facts in the light of the science of the spirit, such as the discovery of America at a definite point of time, and the stirrings of desire for a land of fantasy, this desire being, in its turn, an impulse capable of attracting souls away from the earth.

The fitting mood for discovering America at a definite epoch is created by the description of this land of fantasy associated with the stirring up of desire. It is a mood that worked especially upon the subconscious forces in the souls of men, and it was able to work on further in the cultural life. We must think of Marco Polo and his book as being definitely connected with what instigated Christopher Columbus to travel to the West. It is well known that his wish was to discover the magic land; indeed, this is mentioned in ordinary history.

I have here described how the ahrimanic and luciferic impulses work in order to make their attacks upon the fifth post-Atlantean epoch. Now, this fifth epoch is such that the human beings lives in a middle sphere of the life of soul. Man's life of soul in the fifth post-Atlantean epoch must be protected from direct perception of the ahrimanic forces. True, man must learn through the science of the spirit to enter their domain, but external life must be protected in order that the powers that were mentioned both yesterday and today may unfold. These forces that have been brought to the earth in the concrete way that has been described, work below the level of the ordinary normal consciousness. Knowledge of man's life of soul is not attained by saying, as a generalization: There is a realm of consciousness, and there is a realm of subconsciousness, and natural urges and impulses work upward out of the subconscious. It is necessary to know how these urges and impulses are brought into existence on the earth, and to understand the concrete facts. In many domains we see aftermaths in the consciousness that is unfolded by the human soul in the fifth post-Atlantean epoch. We can picture the ahrimanic forces that originated in the way described as being active below the threshold of consciousness like lava, like volcanic forces under a soil that emits smoke if one sets fire to paper above it. This shows that beneath the soil there are terrifying forces that pour from every aperture under such circumstances. So it is with the forces of the soul. Beneath what is known to consciousness there are forces that have been influenced by what I have described. Then they press upward. Sometimes they reveal themselves only slightly, but at other times they force their way upward. In the super consciousness the luciferic forces are discharged into the soul as lightning and thunder discharge when the air is to be purified. There is little consciousness of these luciferic forces in the fifth post-Atlantean epoch; during this epoch man's consciousness functions in a middle realm.

Investigations into what is thus working in the subconscious reveal that ahrimanic and luciferic attacks come from two directions, and that culture is really created by an interworking between the normal progressive hierarchies and the luciferic and ahrimanic forces. Now just because culture acquires a specific character in this way, human beings in the several regions of the earth are led in different ways to the great problems of life. I shall speak further of the aspect of knowledge and what then passes into the sphere of the social life.

We may assume that certain ahrimanic forces flow into the European culture from the realm of the subconscious in the wake of the impulses of which we have heard. These ahrimanic forces guide in a definite direction impulses that, in their turn, proceed from the good and progressive powers. It can be said that problems of two kinds, strivings for knowledge of two kinds, have arisen. But we must not say that human life has taken on a certain coloring as a result of the ahrimanic forces alone because interworking has taken place between the ahrimanic forces and the normal progressive forces. The minds of men were directed primarily to two problems. First, the problem of natural urges and impulses and second, the problem of birth. These expressions are derived, of course, from the most conspicuous phenomena. A great deal is embraced by these problems but I shall speak only of certain matters.

Let us think of the problem of natural urges and impulses. Under the influence of the forces I have described, human contemplation and striving is directed to a perception, to an experiencing, of man's natural urges and impulses. The mind is directed to these impulses and a certain view of life gradually unfolds. The problem of natural urges and impulses transforms itself into the problem of happiness or prosperity, which assumes a definite character. Hence in the fifth post-Atlantean epoch, especially in the culture of the West, you find strivings in connection with the problem of prosperity, strivings directed to the creation of prosperity in life. Such striving is influenced by the forces I have described. Investigations are made, for example, into what can be done in order that the life of human beings on earth may be as happy and prosperous as possible. The establishment of earthly prosperity becomes an ideal. I do not say that ahrimanic forces alone are at work here; the good progressive forces are also present.

Thought about happiness and prosperity is, of course, quite justified. But under the influence of Ahriman it has assumed a certain character as a result of a really devilish tenet. This tenet defines the good in such a way that the good is a said to manifest actually through happiness or prosperity, through the happiness indeed of the greatest number, and connected therewith is the misery of the minority, just as if one were to describe an organism by suggesting that it develops only to the knees and dies off from there down. In such identification of happiness with the good, with virtue, there is an ahrimanic impulse. The Greeks, as represented by their greatest individuals, were impervious to such identification of the concept of prosperity with that of the good. But ahrimanic influences produced a mentality in humanity in the fifth post-Atlantean epoch that seeks for the good in prosperity, in happiness. It is from this point of view that you must study the philosophy of Saint-Simon, and all the different efforts to discover principles of national economy, especially in Western Europe; only so will you be able to understand them. Even the thought of Rousseau is not free from this impulse. Such matters must be studied concretely and objectively.

Side by side with the problem of natural urges and impulses is that of sensory existence, existence in the material world of the senses. In the fifth post-Atlantean epoch, the culture resulting from sensory existence ought, in reality, to be ennobled, but the ahrimanic powers desired to get this culture under their own control. Hence, their aim to produce a mentality that considers truth to be found in sensory existence alone. To this extent ahrimanic impulses are active in all that is embraced in the problem of sensory existence, of existence in the world of the senses. This problem of sensory existence is closely connected with the problem of birth, just as the problem of happiness and prosperity is connected with that of natural urges and impulses. In order to vindicate sensory existence and to cause men, through instinct, to regard all evolution as a material process, the genesis of the human being in birth was related directly to the evolution of the animals. There you can see the thread leading over to the problem of birth. Thinkers and seekers in the fifth epoch since the fifteenth century, have been deeply engrossed in the question of the birth processes of the human being. Those who understand the connections know the implications of the problem “How does man enter the earth?” Thought has been directed to the question of whether the soul passes over as soul from father and mother to the child, or whether the soul is implanted by super-sensible powers. To tackle the problem of birth in the widest sense is the task of the post-Atlantean era; it is a problem that arises in complete conformity with normal and regular progress, but it became ahrimanic by being made materialistic, inasmuch as man was placed at the apex of the animal world and, compared with the importance attached to sensory existence, the soul was left out of consideration.

Thus we see streaming in from the one side impulses that strive to distort the problem of natural urges into the problem of prosperity in a way that does not accord with the forces of the good and the moral. To make the problem of natural urges into the problem of the good and the moral would be to work in the direction of the normal forces of progress, for to develop the good and the moral in its full range out of the problem of natural urges would be to discover how to spiritualize this problem of man's natural urges and impulses. That is the normal task of the fifth post-Atlantean epoch. It should rightly be worked out in great imaginations, of which examples are to be found in Goethe's Faust. Also as a result of ahrimanic influences, the problem of birth was diverted to study of evolution in the world of the senses alone. The problem of natural urges was diverted to the problem of material prosperity, and the problem of birth to the problem of evolution in sensory existence.

Bearing all these things in mind, we see how the ahrimanic powers stream into the culture of the fifth post-Atlantean epoch. I have already said that because ahrimanic forces stream in on the one side, and luciferic forces on the other, the strivings of men become specialized. If things had happened otherwise, four great problems would have filled the feelings of men in all their work and productive activity down to the very tilling of the soil. The first of these problems is that of natural urges and impulses; the second the problem of birth; the third the problem of death, which is concerned not only with how the human being comes to the earth through birth but also how he leaves the earth through the gate of death. The fourth is the problem of evil.

That man's concern with these four problems has not been equally distributed over the fifth epoch is due to the fact that on the one side Ahriman has diverted the problem of natural urges into that of prosperity, and the problem of birth into that of material existence in the world of sense, thereby averting the true solution of these problems. Again, on the other side, Lucifer has directed the thought of the culture that is more Eastern in character to the problem of death and the problem of evil. You can see how fundamentally the whole of Russian spiritual life is dominated by the problems of death and evil, just as the spiritual life of the West is dominated by the problems of natural urges and of birth. In the writings of Soloviev, the most powerful Russian thinker of modern times, it is everywhere apparent that his mind is concerned on the one side with the problem of death, and on the other with the problem of evil. Just as the problem of the natural urges becomes that of prosperity, so in considering the problem of evil, man's thought is turned to the question of sin, of the sinful life. Hence the problem of sin, of redemption, of cleansing from sin, has nowhere been tackled so profoundly as it has been tackled in the East. But at the same time there has been something irregular in the endeavors made to solve this problem. The problem of evil and the problem of sin have been used by luciferic powers in order that, by directing thought to sin, and to sin in the bodily carnal life, the souls might be alienated from earth life.

Whereas in the West, Ahriman makes every effort to enchain man in sensory existence on the earth, to found a kingdom where the good is thought to lie in prosperity, and where the natural urges of men therefore find satisfaction, from the East comes abhorrence of sin, as a result of which souls are to be diverted from the earth, alienated from the earth by Lucifer. From the East attention is directed to the problem of sin and the problem of death. Hence, much contemplative thought in the East is directed to how death is overcome by what came to pass in Christ Himself. Impulses for life are sought in the Resurrection. Implicit in what I said a week ago, that the East turns more to the Christ and the West more to Jesus, there is this truth: that the East has need of the Risen One, the Spirit who is not made manifest in material existence but who overcomes material existence. This is the problem of death. In a treatise that is probably one of the most beautiful writings of Soloviev, he says that if death as a physical phenomenon, a physical fact, were to signify an end of human life, man would resemble all the other animals; he would not be man at all, he would be an animal. Through death the human being resembles the animals. Through the evil of which he is capable, he becomes even worse than the animals. This is a direct indication that Soloviev's thinking is influenced by the problem of death, and by the problem of sin and evil. But we find everywhere contemplation about knowledge concerning the soul, such as how the soul is not affected by death, and external life is arranged in such a way that, even in its justifiable expressions, it tends to take a path leading away from the earth. That is why in the East there are so many sects that subdue and mortify the bodily nature, which flood the body with death, as it were, striving to lead the life of natural impulses and the act of birth ad absurdum, through leanings to sacrifice and the like.

In the West there is the danger of becoming enchained within the life of the senses, whereby this life would become egoless. For if prosperity alone were to be established on the earth, the ego would never dwell there. If the good could only be established by the spread of prosperity over the earth, a state of things would arise such as came to pass in old Atlantis. In the middle period of Atlantean culture, too, great impulses were given that would have led to a state of prosperity in their further course. In the form and effects of what men first felt as an impetus of the good, they perceived a vista of prosperity, and so they gave themselves up to prosperity, devoted themselves wholly to it. The earth had to be purged of Atlantean culture because men had preserved from the good the element of prosperity alone. In the post-Atlantean era, Ahriman strives by direct means to institute a culture of mere prosperity. This would mean pressing out the lemon, the doing away with it! Egos would no longer be able to live if prosperity were the only aim pursued by culture. In short, prosperity and the good, prosperity and virtue are not concepts that can be substituted for one another.

We are gazing here into profound secrets of life. A justified element in the founding of culture, an element that inevitably leads to a certain form of prosperity among men, is so distorted that prosperity per se is set up as the goal. And a culture that would certainly enable the human soul, even in life, to rise above and to know both death and evil is distorted in such a way that contact with what can produce death and evil is avoided from the outset, and the bodily nature is shunned. This was to satisfy the aims of Lucifer.

In this way we must endeavor to understand how real and concrete forces work in human existence, and what is at work beneath and above the conscious life of soul in the culture of the fifth post-Atlantean epoch. If you recognize this leitmotif you will be able to understand many things. Only you must not give way to the delusion that everything luciferic and everything ahrimanic must for these reasons be avoided. That would be the very way to succumb to these forces! Everyone who lives together with humanity must realize that Lucifer and Ahriman have been granted their places in the world. If errors could not take place, the human being would never reach inner freedom; freedom could never come to man if he were incapable of forming the erroneous conception that prosperity and the good are identical; he would then have no opportunity of rising above this error. If man were incapable of living under the delusion that through subjugation of the external, earthly life, victory can be snatched from death and from evil, he would never in reality overcome death and sin. It is necessary for these things to pass into the life of man.

We must see to it that the woeful doctrine, “Ah! that is luciferic and must be avoided; that is ahrimanic and must be avoided,” does not obsess us, but that we confront these powers in the right way knowing that it is not for us to steer clear of Lucifer but to conquer his forces for progressive human culture. Nor must we simply steer clear of Ahriman, but conquer Ahriman's forces for the progressive culture of humanity. For into our culture these forces must be received. The battle lies in the fact that Ahriman's aim is to snatch the souls away. The task of humanity is to receive Ahriman together with his strong forces—all those forces of intellect, for instance, which are preeminently forces of intellect but they can also assume a form that is more akin to feeling—those forces that have been applied, for instance, to the problem of how a state is established. Think of the numbers of people who have wrestled with this problem, some more theoretically, some more practically. The most intense efforts have been made to solve this problem. Such forces must be wrested into the good service of humanity, and must not be made ahrimanic by resolutions to have nothing to do with Ahriman, or refusals to be concerned with what, in social problems, for instance, is alleged to proceed from Ahriman. That would lead to nothing.

It is the same as regards Lucifer. The impulse of perception, of feeling, given us by the science of the spirit must help us to confront in the right way the forces that are actually present in the world. Those who are unwilling to do this are like a man who says, “Evil elements! Oh no, I don't like them; I don't like them at all!” Of course, both attitudes are one sided, but we must remember that the working together of the evil and the good, the union of the evil and the good, make the elements fruitful in the state of balance we must bring about in life by learning to be master of the ahrimanic and the luciferic forces. In this state of balance lies the impulse that must be inculcated into life, and that it is the task of the science of the spirit to transmit.

As far as is possible, we shall speak of these things again tomorrow.