The Rudolf Steiner Archive

This lecture is meant as still introductory to our astral “General Meeting Campaign”, and it will have a particular purpose. It is to show that spiritual science—or rather the special way of observing the world, which underlies it—stands in fullest harmony with certain results of the specifically scientific method. It is not quite easy for the anthroposophist (as can be seen particularly in public lectures) to find complete understanding in a totally unprepared public. When spiritual science meets with an unprepared public, the anthroposophist must be aware that with regard to many things, he speaks quite a different language from those who so far have either heard nothing at all, or only superficially, of the knowledge that underlies the movement of spiritual science.

A certain deeper penetration is needed to find the harmony between what is so easily given today in ordinary science, the experiences of physical research, and what is given to us through the knowledge of the spiritual, the higher, the supersensible consciousness. One must gradually grow accustomed to see deeper into this harmony, and then one will find what a beautiful harmony exists between what is maintained by the spiritual researcher and the statements or enumeration of facts that can be brought forward by physical research. One must not, on this account, be too unjust towards those who cannot understand anthroposophists; they lack all the preparation that is definitely required in order to be able to grasp the results of spiritual research. And so in the majority of cases, they cannot help but think something quite different from what is intended—both in the words and in the ideas. Therefore, in wider circles a greater understanding for spiritual science can be achieved only if one speaks quite openly and frankly from the spiritual standpoint, even before an unprepared public.

Among these unprepared people, there will then be a great number who say, “That is all stupidity—fantastic things, puzzled-out nonsense.” But there will always be a few who, from inmost need of their soul, will get an inkling that there is, nevertheless, something behind it. They will go further and gradually familiarize themselves with it. And it is on such patient study that anthroposophy must depend, and at which we can aim. It will be very natural for a large part of those who come to a lecture on spiritual science from pure curiosity to give vent afterwards to the opinion: “That is a sect that only spreads its own particular gibberish!” But when one knows the difficulties, one will also wait patiently for the selection that must arise. Persons among the public will themselves find their way and form a nucleus through whom spiritual science will then gradually flow into our whole life.

A special example shall be given today to show how easy it is for prepared students of spiritual science, who have already grown accustomed to think and live in the conceptions aroused by spiritual science, to come to terms with the apparently most difficult reports given out by physical-sensible research. The learner will gradually become aware that the farther we advance, the more we will realize what a good foundation spiritual research is for universal knowledge. And that will give the seeker the necessary calmness to meet the storms pouring out against spiritual science, because it speaks quite a foreign language. If we have the patience to accustom ourselves to this harmony, we shall gain more and more assurance. Then when people say, “What you tell me does not agree with the most elementary researches of science,” the anthroposophist will answer, “I know that through what spiritual science can give, full harmony can be found with all these facts, although it is perhaps impossible to come to an understanding in a moment.”

We will now let something pass before our souls as a particular chapter, in order further to strengthen the consciousness.

After living for some time with the spiritual conception of the world, students of spiritual science have become accustomed to speaking of physical body, etheric body, and astral body as ideas, which they can then apply as guides when they are seeking to understand external things from a universal standpoint. They must gradually become used to seeing the difference in the physical nature of the objects around them. They look at the stone and do not say, “The stone consists of such and such materials, the human body consists of the same, and therefore, I can treat the human body just like the stone.” For even the plant body is quite different, though it consists of the same physical materials as the stone. It has the etheric body within it, and the plant's physical body would fall to pieces if the etheric body were not to permeate it in every part. Hence, the spiritual scientist says, “The physical body of the plant would dry away unless the etheric body kept it alive and fought against this dissolution. In regarding the plant, we find that it is a combination of the principles of the physical and etheric bodies.”

Now, it has often been emphasized that the most elementary principle of the etheric body is recapitulation. A being, standing solely under its etheric and physical principles, would express in itself the principle of recapitulation. We see evidence of this in the plant in a very marked degree: We see how leaf after leaf develops, since the plant's physical body is permeated by the recapitulation principle of the etheric. A leaf is formed, then a second and a third; leaf is added to leaf in continuous repetition. And even when the plant comes to a certain conclusion above, recapitulation is still there. There is a kind of wreath of leaves forming the calyx of the flower, though they have a different form from the other leaves. Yet, you feel that it is still a recapitulation of the same leaves in altered form. We may therefore say that the green calyx-leaves up above where the plant ends are a kind of recapitulation. And even the flower petals are a recapitulation. It is true that they have a different color, but in essentials, they are still leaves—greatly transformed leaves.

It was in Goethe's great work in the plant-kingdom that he showed how not only the calyx-leaves and flower petals are transformed leaves, but also how one must see in pistils and stamens just such a metamorphosed repetition. However, it is not a mere repetition that meets us in the plant. If the purely elemental etheric principle were alone active, the plant would come to no termination. The etheric body would press through the plant from below upwards, leaf upon leaf would be developed, and there would never be an end. Then, what makes the flower come to a conclusion, makes it end its existence, begin to be fruitful in order to produce another flower? It is the fact that in the same degree as the plant grows upward, there comes to meet it from above, enclosed in itself, the plant's astral body. The plant possesses in itself no astral body of its own, but as it grows upwards, the plant-like astral body meets it from above. It brings to a conclusion what the etheric body would continue in eternal recapitulation; it causes the transformation of the green leaves into the calyx, flower petals, stamens and pistil.

For occult sight, we can say that the plant grows towards its soul-like part, its astral part, which causes the metamorphosis. Now the fact that the plant remains plant and does not go over to voluntary movement and sensation is because the astral body, which meets the plant there above, does not take inner possession of the organs; it touches them only outwards from above. To the degree that the astral body seizes the organs inwardly, the plant goes over to the animal. That is the great difference. If you take a leaf of the plant, you can say: “Even in the leaf of the plant the etheric body and the astral body are working together, but the etheric body has, so to say, the upper hand. The astral body is not in a position to extend its feelers towards the interior; it works from outside.”

If we want to express that from the spiritual standpoint, we can say: “What is within, in the case of the animal, what it experiences inwardly as pleasure and sorrow, joy and pain, impulse, desire, and instinct, is not within in the plant; it sinks down, however, continuously towards the plant from above.” That is entirely something of a soul-nature. And whereas the animal directs its eyes outwards, has its pleasure in the surroundings, directs its perception of taste outwards and regales itself on some approaching enjoyment, i.e., experiences pleasure inwardly, one who can really regard these things spiritually can affirm that the astral being of the plant also feels joy and pain, pleasure and sadness through looking down upon that which it has brought about. It rejoices over the rose color and over all that comes towards it. And when the plants form leaves and flowers, then the plant-soul permeates and tastes all that as it looks down, and there is an exchange between the soul-part sinking down and the plant itself. The plant-world is there for the happiness—and at times also for the pain—of its soul-part. We can really see an exchange of feeling between the plant-covering of the earth and the earth's astrality, which enfolds the plants and represents their soul nature.

That which works on the plants from without seizes the soul-nature of the animal inwardly and first makes it animal. But there is an important difference between the active soul-nature in the astrality of the plant-world and that in the astrality of animal-life. If you test clairvoyantly what works as astrality on the plant-covering, you find in the soul-nature of the plants a certain sum of forces, and these all have a certain peculiarity. When I speak of plant soul-nature and of the earth's astrality that permeates it and in which the soul nature of the plants plays its part, you must be clear that these plant-souls do not live in their astrality as, for instance, physical beings on our earth.

Plant-souls can interpenetrate each other so that they flow along as in a fluid element. But one thing is characteristic of them; namely, they develop certain forces, and all these forces stream to the central point of the planet. A force works in every plant, which goes from above downwards and strives towards the center of the earth. That is what regulates the direction of the plant's growth. If you lengthen their axes, you come to the earth's center, which is the direction given to the plants by the soul-nature coming from above. If we investigate the soul-nature of the plant, we find that its most important characteristic is that it is rayed through by forces, which all strive towards the center of the earth.

It is different when we consider the astrality around our earth, which belongs to the animal nature. The plant-nature as such would not be able to call forth animal life. To produce the animal nature, it is necessary for still other forces to pass through the astral element. Thus, the occult investigator can distinguish purely from the astrality whether some will produce plant or animal growth. That can be distinguished in the astral sphere, for all astrality, showing only forces that strive towards the center of the earth or of some other planet, will give rise to plant growth. If, on the other hand, forces appear, which in fact stand at right angles to these, but which go round the whole planet as continuous circular movements with extraordinary mobility in every direction, then that is a different astrality, which gives rise to animal life. At any point where you set up observations, you find that the earth in every situation and direction and altitude is surrounded by currents, which, if lengthened, would form circles flowing round the earth. This astrality harmonizes quite well with the plant astrality. They interpenetrate each other and yet are inwardly separate, differing through their inner qualities. Thus, on one and the same spot of the earth's surface, both sorts of astrality can positively stream through each other. If a clairvoyant tests a definite portion of space, forces are found that strive only to the earth's center with others interpenetrating them that are only circular, and of which the clairvoyant knows that they give rise to animal life.

When you consider a physical body, no matter whether plant or animal, you have to look at it as a spatial enclosure and have no right to count something else as belonging to it that is separated from it in space. Where there is spatial separation, you must speak of different bodies; it is a single body when there is spatial connection. This is not so in the astral world, and particularly not so in the astrality that can give rise to the animal kingdom. There, it is a fact that astral structures, widely separated, can make up a single whole. Here in some part of space, there can be an astral structure, and in quite another part of space, there can be another enclosed astral structure; yet, in spite of having not the slightest thread of space in common, these two astral structures can make up a single being. Yes—three, four, five such spatially separated structures can be connected. Even the following can happen.

Suppose you have an astral being that has not embodied itself physically anywhere at all, and you then find another that belongs to this one. Now you observe the former and find something going on in it, which you can call intake of food, consumption of something, since certain substances are taken in and others thrust out. And while you perceive this in the one structure, you can perceive in the second being, spatially separated from the first, other processes going on that correspond to what occurred in the first as absorption of food. On the one hand, the being eats—on the other hand, it experiences the taste, and although there is no spatial connection, the process in the one structure entirely corresponds to the process in the other structure. Thus, astral structures quite separated in space can, nevertheless, belong inwardly to one another.

In fact, a hundred widely separated astral structures may be so interdependent that no process can take place in one without a corresponding process in the others. When the beings take physical embodiment, you can still find echoes of this astral peculiarity. You will have heard of the remarkable parallelism shown by twins. This is because they remain related in their astral bodies, although they are separated spatially through their physical embodiment. So that, when something goes on in the astral body of the one, it cannot take place alone but is expressed in the astral part of the other. Even where it is a case of plant astrality, this peculiarity is shown: the interdependence in things quite separated in space. You will perhaps have already heard of this peculiarity in the plant-nature—how the wine in vessels shows a quite remarkable activity when the grape season comes. What causes the grapes to ripen is to be remarked again even in the wine containers.

I wished only to bring forward the fact that in what is manifested, the hidden is always betrayed and can be brought to light with the methods of occult research. You will acknowledge from this that it does not seem at all unnatural that our whole organism is put together astrally out of quite differentiated members.

There are very singular sea-creatures, which you will understand if you remember what we have now described to some extent of the mysteries of the astral world. It is not at all necessary for the astral forces that bring about the intake of nourishment to be connected with those that regulate movement or reproduction. When the clairvoyant investigator examines astral space for such structures as can give rise to animal life, he finds something very remarkable. He finds a certain astral substantiality, of which he must say that if it worked in an animal body through the forces prevailing in it, it would be particularly fitted to transform the physical and make it an organ for taking nourishment. Now somewhere or other, there can be quite different members of astral being through which, when they submerge into a body, not organs of food-intake are formed but organs of movement or perception. You can conceive that, when on the one hand you have an apparatus for taking in food and again an apparatus for moving hands and feet, forces from the astral world are sunk into you, yet these forces can stream together from quite different sides. The one astral mass of forces has given you the one, the other has given you the other, and they find themselves together in your physical body, because your physical body has to be a connected object in space. That depends on the laws of the physical world. The different force-masses that come together there from outside must form a unity. They did not do so right from the beginning.

What we have just gone into as the result of occult research in the astral field can be definitely confirmed in its effect on the physical world. For there are certain creatures that have a remarkable life as marine creatures. We see in them something like a common stem or trunk, a kind of hollow tube. Above this, on the top, there is a formation that has, actually, no other ability than to fill itself with air and empty itself again. This achievement causes the whole structure to stand upright. If this bell-formed part were not there, then the whole thing that hangs on it could not keep itself upright. It is a kind of balance-being which gives equilibrium to the whole. This may not seem to us so very peculiar. But it is peculiar when we realize that the structure, which is up above and gives balance to the whole being, cannot exist without nourishment. It is of an animal nature and must therefore receive nourishment. Yet, it has no instrument at all for taking in food. But in order that this structure can be fed, there are placed on the hollow stem certain outgrowths—genuine polyps, distributed in all sorts of places; they would continually tumble about and not be able to keep in balance if they had not grown on a common stem. They can absorb nourishment from outside and give it to the whole stem, which they permeate. In that way, the air-balance-being is also nourished. Thus, on the one hand, there is a being that can only keep the balance, and on the other hand one that can only provide nourishment for the whole. But now we have a structure that can be very much held up in the matter of food; when the nourishment is taken in, nothing more is there, and the creature must seek other spots where it can find new food. For this, it must have organs of movement. Care has been taken for this, too, for there are still other structures that have grown on this stem and that have other capacities. They cannot keep the balance or provide nourishment, but instead, they possess certain muscular formations. These structures can draw themselves together and so press out the water. This causes a counter-thrust in the water, so that when the water is pressed out, the whole structure must move towards the other side and so be enabled to reach other creatures for food. The “medusae” move forward by pressing out water and in this way causing a counter-thrust. And such medusae, which are genuine movement-creatures, have now also grown on there. So here you have a conglomeration of differing animal formations, one kind that only keeps balance, another that only nourishes, and then other beings that provide movement.

If such a being, however, were no more than this, it would lie out entirely; it could not reproduce itself. But even this is provided for. Again, on other places of the stem, there grow ball-shaped forms that have no other capacity than reproduction. In a hollow space inside these beings, male and female fertilization substances are developed; they mutually fructify each other and beings of their own kind are brought forth. Thus the reproductive process in these beings is delegated to quite distinct formations that have no other capacity at all. In addition, you still find certain outgrowths on this common stem; these are beings in which everything is stunted; they are only there as a protection, so that what lies beneath has a certain protection. They have sacrificed themselves, have surrendered all else and become only protective polyps.

Still to be remarked are certain long threads called “tentacles”, which again are metamorphosed organs. These have none of the faculties of the other structures, but if the creature is attacked by some hostile creature, the “tentacles” repulse the attack; they are defensive organs. And still another kind of organ is there, which one calls “touchers”, “feelers”. These are fine, mobile, and very sensitive organs of feeling and touch—a kind of sense-organ. The sense of feeling, which in a human being is spread over the whole body, exists here in a special member.

Now what does this siphonophore—the name of this creature that you see swimming about in the water—mean to one who can look at things with the sight of an occultist? Here are the most varied structures astrally crowded together, creatures of nourishment, of movement, of reproduction, etc. And since these various good qualities of astral substance wish to incorporate physically, they had to string themselves on a common substantiality. So, here you see a being that predicts the human being to us in an extremely remarkable way!

Imagine that all the organs, appearing here as independent entities, were in an inward contact with each other, had developed together: then you have the human being and the higher animals in a physical respect. Here, through plain facts of the physical world, you see the confirmation of what is shown by occult research: namely, that in the human being, too, the most diverse astral forces stream together. These, we each hold together through our ego, and when they no longer work together as a being, feeling itself a unity, they make an individual strive apart in different directions. It is related in the Gospel, how so and so many demonic beings are in the man, which have streamed together in order to form a unity. And you also remember how in certain abnormal conditions, when there is mental illness, the person loses the inner connection. There are cases of insanity, where people can no longer hold fast to their ego and feel that they are split up into different parts; they confuse themselves with the original partial structures that have streamed together in them.

There is a certain occult principle, which asserts that everything present in the spiritual world ultimately betrays itself somewhere in the world of the senses. So you see what is interconnected in the human astral body embodied physically in such a siphonophore. The hidden world spies through a peep-hole into the physical. If human beings had not been able to delay their incorporation until they could achieve the suitable physical density, then they would be—not physically but spiritually—beings put together out of such a piece-work. Size has nothing at all to do with it. This type of creature—which belongs to the species of hollow creatures, described today by every natural history, and which, in a certain respect, form a kind of fascination for the material-science researcher—becomes inwardly comprehensible when we can understand it out of the occult principles of animal astrality. This is such an example, and you can listen calmly to one who speaks quite a different language and says that physical research contradicts the statements of anthroposophy. For you can reply that, if one patiently allows time to show the agreement, then harmony will certainly be displayed, even in most complicated things. The concept of "evolution" held by most people is a very simple one. Evolution has, however, taken place by no means so simply.

In conclusion, I should like to raise a kind of problem, which shall stand as a task for us to seek to solve from the occult standpoint. We have seen an important occult truth demonstrated externally in a relatively lower animal. Let us now pass to a somewhat higher animal species—the fish—which can give us still more riddles. I will put before you only a few characteristics.

When you observe fish in aquariums, you can again and again be amazed at the wonderful life of the water. But do not imagine that any occult insight will disturb these reflections. When you shed light there with the facts of occult research and see what still other hidden beings swim about just in order to form these creatures as they are, then the understanding will not lessen your wonder but only increase it. Let me, however, take an ordinary fish—it presents us with quite potent riddles. The average fish has, in the first place, remarkable stripes running along the sides, which appear also on the scales in another form. They run along both sides like two lines of longitude. If you were to deaden these two lines, the fish would behave as if it were mad. For then, it would have lost the power of finding the differences of pressure in the water—where the water gives greater support or less; where it is thinner and denser; the fish would no longer be able to move according to the pressure differences in the water. Water differs in density at different places, so that an uneven pressure is exercised. The fish moves at the surface of the water differently from below, and through these lines of longitude, it perceives the different pressures and all the movements produced by the fact that the water is in movement.

But now, through fine organs, which you find described in every natural-history book, the separate points of these lines of longitude are connected with the fish's quite primitive organ of hearing. The way in which the fish is aware of the movements and inner life of the water is just the same as the way in which we humans perceive the pressure of air—only that the conditions of pressure are felt first in the lines of longitude and are then transmitted to the hearing organ. The fish hears that; however, things are still more complicated.

The fish has a swimming-bladder that enables it in the first place to make use of the pressure of the water and to move just in definite conditions of pressure. The pressure on the swimming-bladder gives it the art of swimming, but because the different movements and vibrations touch upon the bladder and affect it like a membrane, this reacts on the hearing organ, and with the help of the hearing organ, the fish orientates itself in all its movements. The swimming-bladder is thus actually a kind of membrane, which is stretched out and which comes into vibrations that the fish hears. Where the fish's head ends towards the back, there are the gills, and these enable the fish to use the air of the water in order to breathe.

If you follow up all these things in the ordinary biological theories on evolution, you always find evolution presented somewhat primitively. The head of the fish is thought to evolve somewhat higher, and then the head of a more highly-organized animal arises; the fins evolve further, and then the organs of movement of the higher animals arise, and so on. But the matter is not so simple when one follows the processes with spiritual observation.

For in order that a spiritual structure that has embodied itself to form the fish may evolve higher, something much more complicated must happen. A great part of the organs must be transformed and turned inside out. The same forces that work in the fish's swimming-bladder conceal in themselves—in a mother-substance, as it were—the forces that the human being has in the lungs. But they are not lost. Tiny pieces remain behind—only turned inside out—everything material vanishes, and they then form our human ear drumskin. The eardrum, spatially considered, stands at a distance in man; it is, in fact, a portion of that membrane, and forces work within it that have functioned in the swimming-bladder of the fish. And further: the gills are transformed into the little bones of the ear, at least in part, so that in the human organ of hearing you have, for instance, transformed gills. Now you see that it is somewhat as if the fish's swimming-bladder, were turned over the gills. In human beings, therefore, you have the eardrum outside, the hearing organs inside. And what is quite outside in the fish—the remarkable lines of longitude through which the fish orientates itself—form in human beings the three semi-circular canals through which we keep our balance. If you destroyed these three semi-circular canals we would become giddy and could no longer keep our balance.

So you do not have just a simple process from natural history, but instead, a marvelous astral work, where things are indeed continually turned inside out. Imagine that you had a glove on this hand with patterns on it that were elastic. If you now reverse it, turn it inside out, it would become a quite tiny picture. So do the organs that were outside become small and tiny, and the organs that were inside will form a broad surface. We understand evolution only when we know that in the most mysterious way, such a reversal takes place in the astral and how, in this way, the progress of the spiritual takes place.

Translator Unknown

Today I shall have to start in a very pedantic way, because I shall have to throw light on our age, illustrating a general characteristic by means of an example. I should like to describe to you a characteristic of our age, consideration of which is extraordinarily important for anyone who is going to study this age in a spiritual-scientific sense, i.e. with the eyes of the soul open. And so I should like to make a start from a single example, as it were empirically. This could appear to be pedantic. But this example is a symptom of a quite, quite universal quality of our present epoch. I am speaking of a certain confusion of the soul, which arises from a superficiality which is very significantly active in our age. Thus I should like to make a start from a quite concrete example of this.

Perhaps at least some of you will recall that an English telegram plays a great part in the uncountably many discussions about the events which led up to this war-catastrophe, and that this telegram has been construed—after the event—in a quite definite way. Today I shall not be going into the causes of the war: today I am only talking about this formal quality of our age—superficiality. This has nothing directly to do with all that we have said about the events of the year 1914.

There has been much talk of a telegram which was composed in London, sent to St. Petersburg, and played a remarkable role there. In spite of the belief that this telegram had its origin in an agreement between the English Foreign Secretary, Grey and the German Ambassador, Lichnowski, it has been held to be the cause of the Russian mobilisation which immediately followed. And it was often looked on as a riddle how in the world it was possible that a telegram, which was sent to St. Petersburg and was the immediate cause of mobilisation there, could have been produced in agreement between the German Ambassador in London and Sir Edward Grey.

People saw a proof of the existence of this telegram (which has been much talked-of but which, nevertheless, is not found in the English “blue book”) in the formulation of the proposal which Sasonov is supposed to have made immediately on receipt of this telegram—though he really acted without regard for a proposal which did originate in England and in the form of which the German Ambassador really had taken part. Mobilisation was at once put in hand in Russia without any regard at all for this proposal.

As I said, I am not speaking of the causes of the war, but in the first place I am merely emphasising that it was a great riddle how it could happen that, on receipt of just this telegram, Sasonov formulated his proposal regarding Austria and Serbia, how he could have agreed to mobilisation, and so forth. The then Reichstag-deputy (and now Socialist minister) David is included among the people who have talked a lot about this telegram. Not only has he delivered a speech in the Reichstag and thus spoken before a great number of men who obviously should have been informed of the facts of such a matter at so serious a time: he has also written a very sensational article about this telegram in the Frankfurter Zeitung. Thus it was a mysterious affair. Now I shall write on the blackboard for you—you see I a proceeding in a very pedantic way today—the form which the proposal of the Russian Foreign Minister Sasonov took on when this telegram was received. (Appendix I.)

As has been said, the present German Minister David also refers to this formula drawn up by Sasonov, and in his article in the Frankfurter Zeitung he makes a special point of underlining the words “I replied that I accept the English proposal”.

This sentence is supposed to be taken as evidence that the English proposal, which had been formulated between Lichnowski and Grey in that telegram and about which there had been so much talk, is accepted. In the widely-read article in the Frankfurter Zeitung the greatest importance is placed on the statement that Sasanov replied, in a strange way: “I replied that I accept the English proposal”.

But now mobilisation followed on this. From this it was to be concluded that the telegram contained an English proposal for mobilisation.

I remark: this underlining is not found in the original formula, but this underling is extraordinarily significant of what I call the confusion of our time. If people underline something today, they obviously want to draw attention to it and to see in what has thus been underlined the principle substance of the matter. But, as I have said, it is simply not underlined at all in the original formula. One has only to read the formula correctly. Accordingly to the treatment of the matter in detailed articles, what is in question is a formula in which reference is made to a proposal which is said to be contained in a telegram. Now let us look at this formula in a precise way. “Commissioned by his government, the English Ambassador transmitted to me the wish of the London Cabinet that some changes be made in the formula which I yesterday proposed to the German Ambassador”. The formula of which Sasonov is speaking here is the one which Sasanov himself has composed on the preceding day. Grey desired an alteration in this formula. (See Appendix 2). Sasanov makes this and says “I replied that I accept the English proposal”—i.e. that he has today agreed to alter the formula which he had composed yesterday (Appendix 3). Thus the sentence refers to the fact that he is changing into this shape the formula which he composed yesterday, the formula which—as that of the preceding day—formed the basis of this same one, and this sentence refers to the alteration. The proposal refers to the fact that he was to alter his formula.

That is to say: that telegram (which, moreover, is not contained in the English “blue-book” does not exist at all. The telegram is a phantom, and the supposition that it exists arises from the fact that the Sasanov formula has been falsely read, because the superficiality of the present time has not taken the trouble to follow up in an orderly way what there is in the sentences. Think: in the most serious way affairs of the present time it is possible for people to talk about something which does not exist at all because, in their superficiality, they no longer understand what they read! This is only a concrete example of what is happening on innumerable occasions today, that men, who have their words written and printed, cannot read, that the readers, thousands and thousands of readers, do not at all perceive how those who have their words written and printed cannot read and how they talk about things which are not there!

The punishment for failure to acknowledge a spiritual world, for the failure to acknowledge what people call “ghosts”, is simply that they themselves, in their superficiality, create phantoms. Anyone who looks into the world with sound perception today finds wherever he goes, the most desolating consequences of this terrible superficiality, which takes the form of a real confusion of people's thoughts. And the saddest thing is that if one emphasizes and discusses these matters they make no special impression at all on the men of the present-day, because superficiality and absence of thought have sad to say, already become a universal quality of mankind. The consequences of the superficiality in the whole life of our present age are terrible. We must look in this way at the soul-life of our time. We cannot take phenomena of this particular kind seriously enough, significantly enough. In our time, everyone who is trying to instruct himself by the available means should be continually saying to himself: you must try, with inner, critical sense, to examine the things which are whirling around in the world and which confuse life enormously and muddle it up because they come into the human soul through every possible channel and work there as impulse.

I have proceeded from a concrete example in order to show you how leading personages are brought by their superficiality to a point where they not only talk about something which does not exist at all but even write page-long explanations about it, and how personages who are called on to make a speech on world-affairs can utter such stuff before gatherings (and similar stuff is being uttered in this way in equally illustrious gatherings throughout the world) without the hundred of deputies, who are there to represent their people, noticing nothing about it.

These things must certainly be taken very seriously. And it is one of the bitterest aspects of the present age that it is just in the last four and a half years that men have disaccustomed themselves, even more than was the case before, from looking precisely and exactly at what in reality is. Positivism does not consist in having an uncritical mind. Positivism consists in seeing things as they are, and not living according to fantastic ways of thinking which create pure phantoms instead of reality. This is really urgent just now, and concerns every single human being in every single position in life. And something of the kind can happen in every moment to every single human being in every single position in life.

Now I could reproduce not merely hundreds but thousands of such examples, and this thousand fold repetition would simply be evidence of the fact that it is a universal quality of mankind today to bring itself into confusion as a result of superficiality, because there exists a certain antipathy against entering into reality. The causes of this are to be sought in the depths of our human development. Do not take my words as though I wished merely to criticise the present age in commonplace fashion the important thing is that this wave of confusion has been let loose over mankind as a result of impulses from outside the earth, as a result of impulses from the spiritual, from the Ahrimanic side. This is important in connection with the grotesque example of confusion which I have just described.

On the other side, there are plenty of men who take account of this confusion today in the most comprehensive way. There are very many people who know how they have to deal with present-day human beings in order to be able to take advantage of their confusion. Men who are evil-natured but who are setting out to make use of spiritual forces are bringing into the world just what takes account of this confusion, this unwillingness to enter into facts.

What do we not see happening today! If only one reckons just a little with the element of confusion, it is easy to impose anything at all on human beings today. Here is an example. Some time ago there appeared a Russian book which contained in the first part (I am not speaking now about the rest of the contents of the book) some pretended minutes of the sessions of some sort of Mystery Society, the leaders of which gave lectures about the most incredible things. This Mystery Society is—one could say—just like a sort of devil in the midst of mankind. Almost the opposite of all that is good and wholesome for men could gave proceeded from this Mystery Society. And these minutes were supposed to be proof that such a society does exist. These minutes were even supposed to have been found in extraordinary proximity to where we are, and they are included in a book, but one which is written from the Russian point of view. As I have said, I do not wish to speak about the remaining contents of the book, but one need only read very little of these minutes, and to have some knowledge of the world, in order to know that one is dealing with one of the most clumsy, falsely-presented swindles. The are simply invented minutes, i.e. something which has been falsified, which has been written down in order to establish the existence of such a society. These things are simply make up in order to work on the confusion of human beings. The confusion of human beings is enormously dangerous in our time because, as I have already said, it does not merely depend on what can be found as impulses within physical-earth life but because spiritual forces of an Ahrimanic nature are present and playing into it. We must make ourselves thoroughly conversant with these matters. What is really in question is not the carrying on of anthroposophical Spiritual Science in the sense that one knows all the subjects which form the content of Spiritual Science. The essential thing is much more that one should become on better terms with reality, fuller of insight, more capable of judgment regarding life and the world as a result of having received anthroposophical Spiritual Science, because this makes necessary a kind of judgment which is simply not applicable to the ordinary physical world.

Now I have said that a wave of confusion is passing over the world. Why is this so? Recollect that our present-day 5th post-Atlantean epoch, the age of the consciousness-soul, began in 1413. Since that time mankind is before all else striving to develop the consciousness-soul. If one speaks in this way about this epoch of ours, one is speaking as a man who stands within the development of the earth. For something is manifesting itself in the physical development of the earth which, expressed in words, runs just like this: since the middle of the 15th century mankind has been in the age of the development of the consciousness-soul.

But now we could put the question from another point of view as well, one which we must again and again adopt when dealing with Spiritual Science. We could also put it from the point of view of the discarnate souls who are living between death and a new birth. It is of great importance for many things which must be spoken of by anthroposophical Spiritual Science always to consider, in addition to our own point of view, that the discarnate souls of men and even that of the other spirits of the various spiritual Hierarchies. It is only by this means that we can rightly check whether we are bringing to expression the judgments which we make as earthy men—which must, of course, always be one-sided—in the right spiritual-scientific way. Anyone who now surveys this period of the 5th post-Atlantean epoch by means of spiritual-scientific investigation finds that, from a quite definite point of time, the life of the living, who are taking their stand to an ever greater extent on the basis of consciousness, the summit of the personality.

At first we can only consider in how far this life of the dead changes in intercourse with human beings living on the earth. With regard to the relationship of the living towards the dead it is, to be sure, so extraordinarily difficult to bring anything into human consciousness because what we experience there is certainly remarkably different from what can be experienced here within the physical circumference of the earth. Human beings are accustomed to form their ideas within the physical circumference of the earth must be corrected in the light of our experience with discarnate souls. In these, we experience in an extraordinarily living way the relationship of the dead to human speech.

At first, however, it is difficult to understand how the fact works which I have indicated here in those recent lectures in which I said to you that nouns are hardly understood by the dead. (The Social Question as a Question of Soul: The Inner Experience of Speech. 28-30 Mar. 1919. Dornach.) I have described to you how the other parts of speech are understood by the dead, but there are also, nevertheless, distinctions within these. It is clearly perceptible that human speech, as it is spoken here on the earth, is becoming less and less intelligible to the dead. Certainly the dead understand verbs: they also understand prepositions. They understand everything in which we are compelled to develop pictorial representations. But, generally, the ability to comprehend what can be grasped in speech, the understanding of it, is becoming ever more lost to them.

Before all else, something stands out with quite special clearness—of course, only for certain men: that, the dead understand nothing at all of what we call “Natural Science”, what is carried on as Natural Science here on earth. If we talk to the dead about all other imaginable things, we find understanding. But if we dress up what is supposed to be suitable for the dead in a natural-scientific form of presentation, the dead person merely experiences it as pain. This is of extraordinary significance and confirms what can be learned from other spiritual sources, that everything which is done here with regard to knowledge of nature is really only produced by means of the physical human organism. And as soon as a human being leaves this physical organism after death, everything which he had developed in the physical organism about nature as Natural Science is no longer of any value to him. It has no importance for him. He no longer accounts it: it no longer exists.

One can acquire very clear ideas about these things. Take a purely natural-scientifically written book by a real natural-scientist, let us say about botany. Read a chapter, and try to impart to the dead what is written purely in the sense of the Natural Science of today: it gives him a pain. He does not know at all whence this pain comes. He has absolutely nothing in common with it: he cannot receive it. But in the moment when you recall to yourself how you once saw a dandelion—of which, perhaps, the investigator of nature is speaking—and you set the yellow colour of the dandelion before you in a living way, and its peculiar, indented leaves, in the moment when you really inwardly feel what your eye sees, then the dead begins to understand it. But you must, of course, feel it, for the visual image does not exist for the dead.

This is very remarkable. The dead person can share with earthly human beings their pleasure about a green meadow. He cannot share the ideas of Natural Science about a green meadow. It is true that the natural-scientists of the present-day say that they can form no idea at all about what is living. But then, at some time in the future, some especially perfect Natural Science must find out, from all possible combinations of atoms, how living matter is put together. But if you grasp ideas about what is living, for example Goethe does in his Theory of Metamorphosis, and make this kind of idea living in yourself, then, once again, the dead person understands it. These, again, are ideas which the dead understand.

For a quite definite, spiritual historical fact lies at the basis of all that I am explaining to you here. The development which I have just characterised really only began to appear about the year 1721. If you go back to the time before 1720 and immerse yourself in the writings about nature which were produced then—most people do not notice such things, but it is, nevertheless, the case—you will see that people then speak in a much more living way about nature. The way in which in one speaks about nature today—I may now say, unintelligibly to the dead—really only began in the early part of the 16th century. Only then did this wave break in on mankind. Previously, men found themselves under the necessity of writing about nature in a much more living way, so that the dead with the living took place. Only since then have scientific ideas been such that they are ideas for earthly men alone and only for so long as these are in the physical body, no longer forming any bond upward into the spiritual world.

This is an extraordinarily significant fact in the history of spiritual development. For now, certainly, you can easily imagine how we are entering on a process in which the discarnate will be out adrift from the earth as a result of the Science which is the one and only thing which men are prepared to accept as valid, as a result of what appears to them as the most valuable thing of all. Just imagine this with great vividness! For it is of no avail to shut one's eyes—I mean one's spiritual eyes—to such things. Imagine that, at universities over the whole earth, everything is being gradually effaced which is not admitted by so-called exact Natural Science. The universities are thus islands on the earth where everything which is not exact Science is being effaced in the completest possible way. But as a result these universities become places from which the Spirit—that is to say, everything essential which exists in the Spiritual—flees. They are islands in the culture of mankind where unspirituality, the unspirtual life, is to the greatest extent taking its origin. Looked at from another point of view, surely, the universities are simply our spiritual centres. But think how we earth-men really talk. Since the 18th century we designate as our spiritual centres the very places where the Spirit receives its dismissal, where the Spirit is least of all to be found! Today is no longer the time to close our eyes to these things; we must contemplate them much more—I should like say—coldly, in conformity with true reality. If we look away from things like this, we are shutting our eyes to what must be understood if we are to look into the heart of the true reality of the time.

This development which began in the 18th century has reached its culmination in our time. Now it is necessary to return to the other spiritual wave, as a result of which a real spiritual life can develop in mankind.

There is only one type of spirit which has a special inclination, as it were, to saturate themselves in what is thus unspiritual on our earth. These are the Ahrimanic spirits. The ordinary, discarnate souls of men in the life between death and a new birth feel this nature-knowledge—I should like to say—negatively, so that they feel it as a pain: they thus have a sort of negative experience. The Luciferic spirits have a terrible fury at it; they just hate it. Only the Ahrimanic spirits have an inclination for it and seek to reach their aim just through nature-knowledge, so that this forms a bond of attraction for the Ahrimanic spirits.

Now Ahriman is just the Spirit of Illusion, of Deceit. And I pointed out to you at the time when I explained this that since the beginning of the 18th century the Ahrimanic influences have become ever greater and greater. But as a result this wave of confusion has come upon humanity, which has seized on human beings like a whirlpool and which displays itself in the colossal superficiality of which I gave you an example at the opening of today's lecture.

We must know this kind of thing because it is just anthroposophically-oriented Spiritual Science which puts us into the position to protect ourselves against this confusion. One way to take care of ourselves against it is to be critical, attentive towards what can approach us from every direction in order to throw us into confusion, as happened in the case which I quoted, without being noticed by the greater number of people.

Yet another thing must be observed: we cannot, so to say, get away from a universal world-phenomenon which is with us as things now stand. This wave of chaos is quite clearly with us today. It is of no help whatever to shut our souls' eyes against it. Only one thing is of assistance—to draw our attention to it! And we become attentive if we first of all always say to ourselves regarding what refers to the spiritual worlds the chaos is there, it will keep us from the right knowledge of the Spiritual World! If we always have a sort of suspicion, when people speak to us about the Spiritual World, that what they say might be erroneous, if we accustom ourselves to observe the utmost caution, we shall certainly by no means fall into the wave of chaos which holds sway at the present time. We must find courage to pass through this chaos and to raise ourselves above it, while we partake very, very much in real, sound common-sense. This sound common-sense will only be ours if we are primarily on our guard against a mistake which is so common in the present time: at the present time, when men have attained a certain age, they really wish only to admit the validity of what is already familiar to them.

It is a very nearly universal phenomenon that men who have attained a certain age can hardly be convinced of anything new. If they meet with an opinion, they only ask themselves whether they have already thought of it and if this is the case they are in agreement with it, but if they have not yet thought of it then it is false or abstract to them. In short, this is then a reason why they have nothing to do with the matter. But, in contrast to this, present-day men have the serious task—I will not say always to let themselves be convinced of new things, but at least to let themselves come in contact with new things without presupposition or prejudice, to participate in the new things which are entering the world.

It could appear as though this were a trivial remark. It is not so, because what I have described is sinned against to such an extraordinary extent at the present time. Much would improve if more power of conviction could develop in the intercourse of human beings with one another, if human beings were not so antipathetic towards one another, not so pigheadedly fixed in their own opinions which they received during a certain period of their lives What is the reason for this? At the same point of time when natural-scientifically oriented ideas made their appearances, a quite definite process begins in the development of mankind, which is based on the following.

As you know, man has a physical body, which is embedded in an etheric body; we need not consider the rest today. The intimacy of the connection between these—I am not now referring to the fact that they occupy the same space but to what is dynamic in the connection—changes in the course of earth-evolution. The intimate relationship between the etheric head and the human physical head which, for example, existed in the centuries of Greek culture no longer have existed since the 3rd century B.C. Since this time, the old, intimate relationship between man's etheric head and his physical head has been lost. On the other hand, a really intimate relationship has until now remained in being between the human physical heart and the etheric heart. Since the year 1721, this relationship has been loosening to an ever-increasing degree.

If the physical heart is here (see diagram) and the etheric here, then in earlier times the etheric heart and the physical heart were more a single entity. Now the etheric heart can be excited to activity in an etheric way: the two are no longer so inwardly, dynamically bound together as they were before.

Later, still other human organs will loosen themselves from the etheric. But, with regard to human development as well, something very important results from the fact that the heart is gradually separating itself from its etheric part, and will have completely separated itself in the third millenium, about the year 2100. We can describe the characteristics of this by saying since the recent past, humanity must seek in the path of spiritual life something which in former times came about of its own accord as a result of the natural relationship between the physical heart and the etheric heart. This etheric heart, separated from the physical heart, will only gain its correct relationship to the Spiritual World if man seeks spiritual knowledge, if man seeks anthroposophically-oriented spiritual thoughts. These must be sought to an ever greater extent.

Now something most remarkable is present in our time. How often is it said when reference is made to anthroposophical Spiritual Science: yes, but this has a systematic interconnection, this is complicated, one must do a lot of thinking about it! Christianity, they say, makes all this much simpler: it has Faith! But this faith, which does not want to soar up to real thoughts about the Spiritual World, is extraordinarily dangerous just since the time of the separation of the etheric heart from the physical heart. For this faith, which does not want to gain a real understanding of the Spiritual World, which really only wants to develop a simple relationship-in-feeling towards the Spiritual World, is materializing the heart of mankind, is a means by which culture is being led into materialism in a sphere where one would not think that this would occur. It is just the religious people who are so dreadfully materialistic in our time, because the lean on mere faith. Faith must be soaked through and spiritually permeated by real ideas about the Spiritual World, and it is an Ahrimanic trick to impress this on people in the age of confusion—that they are not by any means to come to a real vision of the Spiritual World, but are to remain stationary in mere faith.

Something also indicated by this, which is of untold importance in our time. What I have said today at the beginning and what I am now saying at the end of today's explanation are interlocked. Only look in an unprejudiced way at the dreadful absence of thinking, at the boundless superficiality out of which our sad circumstances have developed: look deeply into what can be stated spiritual-scientifically—the separation of the etheric heart from the physical heart, and from these explanations derive impulses towards that seriousness which, in our time, in so necessary for further development. The men are becoming ever more and more numerous who, as a result of superficial confusion, really no longer know what they are talking about. In the case of a man like David it is quite clear he does not know what he is talking about, for he is talking about something which does not exist at all, and that because he no longer knows how to read. And on the other side the men are becoming ever more numerous who want to fish in troubled waters, who are exploiting the confusion in men's hearts and minds in order to drop into these all sorts of things which further their aims—for one can implant all sorts of impulses into confused spirits. Among the spirits which still have a relationship with the confusion on earth are the spirits of deceit, the Ahrimanic spirits. And one can implant into human beings the opposite of what is reasonable and healthy if one takes account of the confusion existing in them.

Today we’ll give some consideration to the way human beings relate to the world in body, soul and spirit. We have seen that experiences gained through the whole cosmos between death and rebirth become part of our inner life when we are on earth. We have seen that experiences that were like “outside” experiences before birth, or conception, come into their own by being active in our internal organs. Today, the intention is to consider the other side of the human being’s relationship to the world, that is, how the experiences gained between birth and death are taken through the gate of death and become experiences we live through in a further life between death and rebirth.

We must distinguish between the inner life we have during life on earth and the kind of outside life which we put out into the world. In the first place, we can consider the inner life to include all the feelings and inner responses we go through between birth and death. The feelings we have about impressions gained of the outside world, about our own inner experiences, and also about the approval or objections that meet our actions, actions which arise out of the will—all this is something we more or less settle for ourselves, letting others get a glimpse, perhaps, but essentially dealing with it on our own.

Our experiences based on sensory perception do not reflect reality—this has been the subject of recent lectures; an unreal world extends all around us. It is a world which in essence is neither inner nor outer; we are involved in it and really only make it our inner world by having thoughts about it, developing feelings about it, and we are stimulated by it to take particular actions. Basically our attitude to it arises from faculties we bring with us when we are born into this world. Our approach to the outside world, and also the place where we are, the nation into which we are born, and so on, is always determined by earlier lives lived on earth and in the spirit. These things hark back and do not take us forward.

We also need to consider another way in which we relate to the outside world. Our actions, which have their origin in the will, become part of the outside world. Every action we take changes that world. The least thing we do adds something to the outside world and therefore changes it.

Thus we are able to say that the outside world created by our own actions has its origin in our will intent. The quality of its relationship to us is therefore the same as that of events which occur during sleep. Our everyday conscious mind is no more able to gain insight into the deep-down world of the will than into the conditions that exist during sleep. The real events in the world of the will are not accessible to the conscious mind. As I have said many times before, when we move an arm, or a hand, the conscious mind has no awareness of the whole will-driven process, of the power that develops and is active in the moving arm or hand. We merely see the changes we have wrought. When we move an object from one place to another, our senses make us aware of the change we have made. We are therefore able to say that sensory perception makes us aware of the effect we have through the will. Our will impulses and their effects flow into the world we perceive with the senses, as it were.

Let us recall something we have been considering in recent lectures. We said: First of all we have the human physical body (white in Fig. 1); and the human ether body (red).

Between them is the actively moving world of thoughts—in so far as it is part of the organism. Between the ether body and the astral body (green) lies the world of our feelings, and between the astral body and the enveloping I (blue) the world of the will.

In ordinary consciousness, the world of the will cannot be distinguished from the human I, being completely bound up with it. But not everything that goes on in the I when it is acting out of the will comes to conscious awareness in a direct way. It is at a level that is below ordinary conscious awareness, as I said, like the events that occur during sleep. The sense organs in our physical body perceive anything our will brings to expression. Something arising out of the I and the world of the will is thus perceived with our eyes and ears. In this way, sensory perception, which is the most outside part of us, connects with the things we do out of will and I (arrow Fig. 1).

When the I makes us take just a few steps, we have no conscious awareness of the life of the will, nor of anything that goes on deep down in the human organism and makes our legs move. Yet when we have taken those steps we see the world from a different point of view. In ordinary consciousness, sensory perception provides us with an idea, an image of something that really lies in the depths of waking sleep. Gathering up the powers of the I in an act of will, letting will impulses become actions, we know about our actions through the changes perceived with the senses, irrespective of whether these actions involve walking, taking hold of something, or some kind of work. It is important to realize that through the will we really belong to the world which the senses perceive around us. This is something to remember: In our will we belong to the outside world. Developing ideas about anything we observe concerning the way the will comes to expression will not help us to enter into our true inner nature. Despite the fact that the will flows from the deepest part of the inner life, doing so continues to be an external process for the conscious mind, or rather a sum of such processes in the body.

In the inner life we have first of all the mobile world of thoughts. In outer terms, and of no real interest in the present context, its life consists in bringing some degree of logic and order into the things perceived through the senses. We classify objects, putting plants or animals that are similar to each other into the same class, and we look for other laws of nature. It is part of the body of knowledge which is common to all humanity, but it is not really part of our inner life. On the other hand we cannot really say that everything we have by way of thought is outside our inner life. Just remember a magnificent landscape you may have seen, for instance, and thought about. You can recall it from memory at any time, though it may have faded a little. Thoughts developed in connection with the outside world therefore become part of your inner world. Anything that comes to us from the outside world and is transformed into thoughts thus becomes part of the inner world.

Initially these thoughts enter into the ether body but they then also connect with our feelings and the astral body. All this is inner process. This inner part of the life of thought and with it, the world of feelings, are the true inner life. We really cannot look to the outside world for any of the things we experience in the inner aspect of the life of thought and in our feelings, but only inside ourselves. As I said, we can talk to people and choose to let them see something of what lives in us, but essentially it is indeed an inner life. We are now able to distinguish clearly between the outside life that develops because human beings are constantly taking their inner life into the outside world, and our true inner world.

If we get on a train and travel through the night from the eastern to the western part of Switzerland, we are in a completely different will environment in the morning and we are able to perceive this with the senses. We have taken our inner life with us; it is the same wherever we may be, though it may have been modified by thoughts which have touched us inwardly and become part of the inner life. If we want to we can therefore make clear distinction between the inner life—which in soul is woven out of thoughts and feelings and in body is woven out of the interacting rhythms of ether body and astral body—and the world which in a sense is “outside world”. The soul aspect of this “outside” world is woven out of will content and sensory perception content, the bodily aspect out of I and physical body. For we take our physical body with us and observe it, and it enters into a different situation in the environment. We can distinguish between inner and outer in the way I have just shown.

This is most important when we come to consider the life which human beings take with them through the gate of death. Putting it briefly, the relationship of inner to outer after death is like this:

The outer becomes inner.
The inner becomes outer.

That is the tremendous change which comes with death. The outer becomes inner. We can bring to mind the way the inner life of the soul is made up of interweaving thoughts and feelings and that this is what we mean when we say “I”. After death everything our senses have perceived with regard to our actions becomes our inner life, which is then gathered in a point or, better, a sphere: a view of everything we have done on earth. We take with us through death our whole life on earth, like an inner memory, and this becomes our inner life. There has been a complete reversal: everything the senses previously perceived to be our actions outside us will then be our inner life. Now we live in our inner responses and feelings; then we’ll live in our actions, which will have become our inner life. So if you have done a kindness to someone or you have done something bad, after death you yourself will actually be the good and bad things you have done. You mustn’t be abstract about this and imagine some vague I slipping through death and then being something else, or a bit different. No, we ourselves will be our past actions, in every detail. We shall be every one of our actions and experiences and call all of this “I”.

The inner on the other hand will become the outer. The whole world of our thoughts and feelings becomes something outside us. Here and now we have the sun and the clouds around us, or the starry heavens and their movements during the night. After death our present thoughts and inner responses will be our external environment. Things that are in our innermost heart will become part of the outside world after death and appear in mighty images. The heavens, where now the sun is shining, will then be shining with the inner life that we have here and now.

This may be described in more detail as follows. I said that we shall feel our actions to be like a sphere that is our inner life. We’ll be going through everything we achieved on earth, over and over again, following every path that we took before. After death, then, we are something which experiences its own actions as a sphere that is growing bigger and bigger (blue in Fig. 2).

And we’ll always look back to the earth (green). Now we look out into space to see the stars and the sun; then we’ll be looking back to the earth. And the earth will be surrounded by the images of what used to be our inner life (arrows Fig. 2). Not that we’d experience our inner world as mere maya; we’ll experience everything that used to be our inner world shining out from the place we have left behind and this will be like cloud formations, starry constellations, and so on, streaming out from that place. We shall feel ourselves to be in the world which previously was at the periphery, and the earth on which we used to stand will have become our central outside world. We’ll be looking towards it. We ourselves move in orbit then, and the earth will be at the centre and we’ll look towards it and see mighty images of the whole of our inner life unfold before us.

The outer becomes inner.
The inner becomes outer.

This will be true in every detail.

Looking back to the earth from the sphere which is growing ever wider, we shall see all the feelings and inner responses we had for other people streaming back towards us from the earth. Inner experiences that did not relate to human beings will appear more as cloud formations, but the inner responses we had to people will be like stars. The actual people whom we saw as figures during life on earth then become experiences based on our actions, and in this way anyone with whom we have had anything to do will become part of our inner world.

This is, of course, entirely mutual. Now every human being has feelings inside, and also a heart and a stomach. Between death and rebirth we shall have the form of the other human beings in us and with them everything that took place between them and us in physical space and in other ways. If two people had a connection, one of them, A, will have the image of B in him, and B the image of A. The outer becomes inner; the inner—feelings we have experienced—becomes outer, cosmic content. Anything we felt for others and anything they have been to us shines out after us from the earth.

That is how we actually become the creators, in a way, of the world that is around us after death. In life it is like this: I think you’ll agree that we always are at a particular point in the world—I don’t just mean the ordinary fact that we are in Basle or in Dornach—but altogether we have a particular standpoint, both in the physical and the moral sense. We see the world from that standpoint, which gives us our perspective. This is something subjective, for others have their own standpoints.

It is different after death. Human beings then have the sphere in common. Yet they have all had different inner lives. The earth therefore shines in a different way for each—different clouds and different stars. It is as if all human beings had one and the same standpoint on earth, but one would be seeing one image at one time, and a different one at another. That is more or less how I can give you a picture of the situation after death.

We put aside our physical body when we die. It is dissolved by the realm of earth itself, as I have shown in the lectures of these last few weeks [Vol. 1]. There remains the tissue that results when our sensory perceptions follow the actions we have performed out of the will. Think of all the distances you have covered on earth, crawling when you were an infant, then walking, later going on long trips—all kinds of things—all this becomes inner life, though only the outermost skeleton of it.

Everything you have done combines to form a tissue; this expands into a sphere and becomes the inner life. By becoming inner life it ensures that the human being will have an I during life on earth, for we have our I from the earth, or through the earth. Everything we have done on earth is woven into a vast image of remembered sensory perceptions, and we are thus able to take our “I” through death. Our inner experiences are relived for a short period after death, for the ether body only dissolves away a little later. It dissolves out into the universe and in consequence everything woven out of thoughts and feelings, from the ether body, but also with an astral element to it, becomes the cloud formation, or constellation of stars that surrounds the earth. Our inner and outer aspects drop away in two directions, towards the earth and out into space, as it were, as we go through life between death and rebirth.

Try and really see in your mind’s eye the kind of world in which you will be between death and rebirth. The actions that arose from your will are then your inner life. Your present life of feelings and thoughts will be the cosmos outside you. The difference is that you’ll not be looking out into the cosmos but inward from the cosmos to the earth which reflects your inner thought aspects back to you. When we live on earth between birth and death we have, on the one hand, the life of the sun. The sun is out there; we are on earth and look at the sun. After death the sun immediately disappears, for we ourselves are then the sun, and we do not see something which we ourselves are. We simply move on into the life of the sun, and it is this transition which I have been describing to you. The fact that our actions become ourselves is connected with this. And as we move away from the earth, the things we have experienced through the earth become something we look at.

Here we are on earth and look to the sun. We see the earth beneath us, which is due to the physical, material nature of the earth. The sun does not exist in material form. As I have said before, the things physicists are saying about it are mere fantasy. When we ourselves are in the sun and look back, we have the whole world of the spirit with all the hierarchies behind us. Here on earth we look down and see solid matter. Between death and rebirth we have the world of the hierarchies behind us. Thus we will be sun and see the true sun, which is of the spirit. The earth may be called sky then; it will be the sky we create out of our inner experiences. This will also be the future life on Jupiter. I have given you a clear picture of it all. Everything human beings weave around the earth with their feelings and thoughts will remain. The physical earth of today will perish. When we are between death and rebirth today we can see what is woven in the inner life. Later, when the earth is coming to an end, this will be the reality of a new earth; the old earth will melt away, and everything human beings have inwardly lived through will be the future of the earth.

This is how the metamorphosis will come about in real terms. It is superficial and abstruse to say: “Earth will become Jupiter”. We only gain insight into the process if we know that the physical substance of the earth will melt away into cosmic space; it will turn to dust. The tissue woven around it out of our feelings will be the future earth; it will grow denser and denser and become the true Jupiter planet.

Today, geologists dig down into the deeper layers of the earth and uncover strata that evolved a long, long time ago. In future, on Jupiter, it will be possible to investigate the layers that have evolved there. All kinds of strata formed of human feelings and thoughts will be found. A Jupiter geologist will clear away one layer after the other, for instance, and just like a geologist on earth will say: “This is the Lower Permian; these are Tertiary strata”, so our Jupiter geologist will say: “Ah, here is a layer going back to the early 20th century, as they called it on earth. It is the layer produced by the thoughts and feelings of all the racketeers who lived almost everywhere on earth then.” Just as we speak of the Silurian system today, for instance, they will be able to speak of the “racketeer system” in time to come. There will be other layers as well, of course, and these things are absolutely real.

We are not permitted to let our inner experiences pass away. They are world in the becoming. All that human beings are able to see even now in conscious awareness between death and rebirth is this substance of a future world. When we are here on earth we look at many things around us and also at the moon. This is part of our world in a quite specific way, for it reflects the light of the sun. We only see the moon’s surface in so far as the sun weaves a garment for it. Thus it is really the sun which is shining for us when the moon shines; except that the sun’s rays take a roundabout route. Being an earth satellite, the moon has quite a special relationship to us.

In life between death and rebirth we have first of all our inner world, the effects of all our actions that have arisen out of the will; this is the sphere of our inner world, a central core surrounded by our feelings and thoughts radiating out into cosmic space. But there is also something which is like the moon. I’d say we see the moon from the other side. This life in the sphere has different laws of perspective than life here on earth has, and some things connected with those laws are difficult to express because the laws on earth are so different. Between death and rebirth we are, in a sense, not outside the moon but inside it. We always have a certain connection with the moon and are inside it, as it were. Here on earth we always see the reflected sunlight. Between death and rebirth we always see the inside of the moon.

The different perspective can perhaps be more clearly understood if I put it like this.

Let us assume this is the earth (drawing; white); the moon orbits around it (red). For the situation we have after death, of course, we have to consider not just this spherical body but the whole sphere in which the moon orbits. We perceive this from inside. At first we move away from the earth within this sphere, remaining within it for a long time—here, and here, and so on. Later we come to be outside the moon sphere, however, and then, of course, we cannot see it from inside. But we do not see it from the outside either. It ceases to be visible or perceptible for us, but remains as a memory.

Moving out of the moon sphere we see a vision on its inner wall; the memories we retain of this we retain as the effects an earlier life on earth has had on our later life on earth. This moon actually preserves the events of one life on earth as something that comes into effect in a later life on earth. The way the contents of one life on earth live on from one earth life into those that follow is connected with the moon and the whole of its mystery within the cosmos.

When we are on the earth and look out into cosmic space we have one particular view; it is the view we have between birth and death. Between death and rebirth we have a different view, for we are inside the sphere and look back to the central core. We then have a world that in a sense is the opposite of our present world. Yet the things which the moon preserves, concentrates and so on, are carried through both worlds. In its own way, the moon is a heavenly body that is immensely important to us, for it mediates between different lives on earth. It is not, of course, the cinder we see as a shining light when we are here on earth but the moon in the full mystery of its cosmic reality.

You see the way in which the life of an individual human being unites with the life of the whole cosmos. When we are here between birth and death we see, in a sense, what is left over from earlier worlds, from the Saturn, Sun and Moon phases of earth existence. We see it surrounded with the glory of the phenomena that are all around us. All this points more or less to the past. But everything we bear inside us and everything we ourselves do here on earth, points to the future. In a sense, we already see this future casting its reflection on the present as we go through the experiences between death and rebirth, where the inner becomes outer, and the outer becomes inner.

If you take the full meaning of what I have been saying here in recent weeks about the way human beings carry their life between death and rebirth into this life on earth, you’ll find that it is really very similar. I told you that anything we experience outwardly with regard to the outer cosmos, all the way to the constellations of the planets, reappears in our internal organization, whilst everything that was then our inner life has become outer life. After death we have a similar situation: The outside world created out of ourselves becomes our inner part; our inner experiences—gained from the environment or, as I said, as satisfaction or self-reproach in response to our actions—are an inner world which then becomes outside world, like a firmament that looks out towards us from the centre, out into cosmic space.

Another way of putting it, providing people do not misunderstand, is to say that our outer life becomes our inner life, our sun life, for we then dwell in the sun; our inner life, in so far as it was experienced on earth, will be the heavens, except that we now see heaven beneath us. Earth is heaven, sun is earth in the life between death and rebirth.

It really is true to say: This other aspect of the world must be something we truly see and it must be added to the view of the world which the intellectual human beings of today consider to be the only one. Then and only then will we have a complete image of the world. And we’ll feel ourselves to be in the world in quite a different way. This other image of the world is exactly what I am always talking about in anthroposophy. Unlike the passive image we gain from external observation this is an active image, something in which we must be actively involved. To read books on anthroposophy you have to let your thoughts become mobile. People who are only used to things the way they generally are today are not willing to do this; they want to have everything presented smoothly, so that their thoughts may be quiet, passive images of what has been given and they can, in a way, be a little bit asleep in relation to the world around them.

In life between birth and death, human beings have a physical body, ether body, astral body and I. The I may be called the highest principle here on earth. When we go to live on the sun after death, the I is really the lowest principle; there follow, from below upwards, the spirit self, and then the life spirit and spirit human being which will only come into physical existence in later periods of evolution, though human beings develop them in spirit when they are between death and rebirth. It is in fact the spirit self which radiates into cosmic space as an image of earth. The I lives in the sun, and the light of the spirit self is reflected by the earth. The other elements are higher ones that come to human beings from the cosmos and to begin with have nothing to do with their inner life. The light that shines out towards human beings will appear in a new life and become life spirit. Into the actions of the human being enters a high spiritual substantiality, shivering through them—the spirit human being. This is something given and received from the cosmos when we are out there. When we come down to earth at birth we receive our physical and ether bodies.

When we have gone through the gate of death we receive our life spirit and spirit human being; they are given to us as garments. But the I we shall have will be truly our own—I have given you an outline of this. And the spirit self which shines out from the earth truly is a finely woven planetary existence between death and rebirth, something that is like a transformed earth for us on which we look back and on which we continue to weave from life to life. When the earth will have come to the end of its present development, human beings will go on with it to Jupiter. Thanks to the substance we have woven we shall be able to develop a physical spirit self on Jupiter, having laid the foundations for this through our own inner activity during life on earth.

That is truly the way evolution proceeds. You see, we need not put words together in an outer sense—earth existence, Jupiter existence—and describe these things in an external, abstract way, for if we grasp the human being as a whole, it is perfectly possible to describe the transition from one to the other. We have to be able to develop the ideas that enable us to grasp visions like this: Our feelings and thoughts, spreading out inside us, shine out from the earth like planets and stars into the cosmos where we then live; or this: The people with whom we have been connected will then be carried inside us. Human life is complex. People who want to stake out a few ideas and develop a whole philosophy of life on that basis have little perception of the real situation. This can only be developed if we consider the whole of life. Yet even the life of the smallest beetle is highly complex, and it would be quite wrong to imagine that the life of the macrocosm, to which the human being relates as microcosm, is such that we can grasp it with a few simple ideas.

We’ll continue with this tomorrow.

Yesterday we began with a subject I referred to as a kind of exploration of conscience that is appropriate for our time and especially necessary for the teacher of children in their fourteenth and fifteenth years. Not only ought this age that outwardly manifests in sexual maturity to be dealt with at the actual time; it ought to be kept in mind throughout the school years. Because our own education—or miseducation—was such that as a result there can be no real understanding of children, especially children in this age group, this kind of higher exploration of conscience has become essential.

We can visualize this situation by proceeding as follows. Let us consider the human being between twenty-one and twentyeight years. Spiritual science speaks of the birth of the ego, the time when the ego actually comes fully into its own in life. We emphasized the fact that the ego of the girl at about the fourteenth or fifteenth year is absorbed into the astral body, is therefore not yet independent, while the girl’s astral body has already attained a certain independence at this age. The ego of the boy, we said, is not absorbed into the astral body; it leads a kind of withdrawn life. And I explained that both these tendencies, these characteristics, can indeed be seen as the result of the inner human development.

But when the I, the ego, fully comes into its own at about the twenty-first year, this shows itself in one human being looking for and finding others, and this in the fullest sense of the word: other human beings. This is such a specific characteristic of this age. When, let’s say, a twenty-four-year-old finds a twenty-one-year-old—but not younger than twentyone or older than twenty-eight—the two will be in an equal, reciprocal relationship in all areas: spirit, soul, body. During this age, we really interact with, relate to others in this age group as equals.

This observation is of special significance for anyone who wishes to be involved in education. All the psychological fiddle- faddle that is frequently practiced is a mere playing with clever words. If we today wish to understand life, we have to observe such things as this special nuance that is present in human beings when they meet one another between their twenty-first and twenty-eighth years.

Let us now consider other age groups: a youth between the age of fourteen and twenty-one and someone between twentyeight and thirty-five. Regardless of their sexes, it will not be possible for them to relate fully as equals. And yet, provided certain conditions we shall presently discuss are met, a significant relationship can be established between them. If a youth aged fourteen, fifteen, or sixteen meets a twenty-eight-, twentynine-, or thirty-year-old person, the matter is as follows. Engendered by the astral body, the physical development between the ages of fourteen and twenty-one, the characteristic outer behavior, the improving skills, the ideals, the way the young find their way into outer life—this is subject to unconsciousness, just as the physical life proceeds unconsciously when developing to the outside.

The same development emerges as a soul form in the inner life of those between the ages of twenty-eight and thirty-five. This is the reason why persons in this age group are especially predestined for understanding, for feeling, the processes taking place in adolescents. And adolescents are especially suited to look up to people between the ages of twenty-eight and thirtyfive, because they can see inwardly active in those between the ages of twenty-eight and thirty-five what is in themselves more or less unconsciously manifesting physically in connection to the world outside.

The knowledge of the connection between these age groups was still very much present in ancient Greece. It was instinctively experienced. When Greek children looked up to the older ones they felt instinctively, not fully consciously: “They have in their souls what we have in our bodies; we see something coming to us from them in a refined way, what we have in our physical bodies.” And the twenty-eight or twenty-nine-year- old Greeks took immense pleasure in what they saw developing and manifesting in the fourteen-, fifteen-, and sixteen- year-olds. There was this real relation between age groups, this instinctive life—not as in our culture, where people only relate in an abstract way—in which one was important for the other person by virtue of one’s age. The Greeks still experienced this instinctive relationship in an extraordinarily strong way, and it really affected their social life.

Try to visualize this situation in Greece. The child grew up, revered a person in his or her early thirties. On reaching the age of twenty-one, the child strongly felt: “Now I have to find someone of my own age.” This resulted in a manifoldness and also an inwardness.

It also gave the social life a certain structure. We must emphasize this point especially today, when this instinctive life is no longer present in human beings, when especially the teachers of adolescents do not know what to do with them. We cannot find answers to this problem because—as I said yesterday—we were not given such ideas and concepts that could affect our feelings to the extent that the instincts we lost during the natural course of evolution could in a more conscious way be revived.

Without our preoccupation with anthroposophical spiritual science, by which such feelings, such refined feelings, can again be stimulated, we would gradually produce even deeper gulfs between the older children and ourselves. All we could then do is to command, to order them, to do this or that. Should we fail in this we could have recourse to the police or some other authority who would then threaten the disobedient. We cannot establish an inner relationship between teachers and students unless—however theoretical this may sound—we stimulate such thoughts in our whole being that can again awaken in us, but now consciously, what the instinctive life used to provide for people in the past.

Because of this difference in world conception, as I told you yesterday, what we are learning today about our world—that the different substances and properties in nature are combinations of some one hundred or so elements—is valid for us only after death, for our corpses in their graves. The chemical and physical interactions concern not the living human being but only the corpse, which disintegrates according to the laws we find in the combinations of these elements.

By contrast we can point to the views held especially by the ancient Greeks, and still by people as late as the fourth century—views that are today dismissed as childish, as I said yesterday. But these views, correctly understood, provided the people with something else: the way they regarded the four elements—earth, air, fire, and water. As I pointed out, they did not regard the four elements as pictures of coarse sense impressions, coarse physical matter; they regarded them qualitatively. Fire contained at the same time the qualities warm and dry; they thought of water as cold and damp. These living concepts that they connected to the elements could then be applied in several ways.

They applied them in the way they thought about their connection to earth, air, fire, and water—in which they saw pictures, quite definite pictures. They could apply them to the way, in the human being, that the etheric body activates the mixing and demixing, synthesis and analysis of matter. They could understand how the etheric body is working in the physical between birth and death. All we can do, by contrast, is to limit our thinking to the processes in our corpses after death, processes in keeping with the physical and chemical laws. The Greeks and their followers, as far as into the fifteenth century, could think of the working of the etheric in the physical body, by developing qualitatively the properties of fire as warm and dry, of water as cold and damp, of earth as cold and dry, and so on.

By applying these four elements to the human being, one works in a far more living, inner way, which enables one to imagine the etheric body’s participation in the physical substances. By imagining this participation as living processes one becomes inwardly much more mobile, more alive, especially if one adds to one’s imagination something else the Greeks still understood in a living way. They imagined the following [a drawing is made].

You see, today we have the surface of the earth, on it the green plants. How do we today imagine the processes taking place in the world of plants? Here, too, our knowledge is limited to the explanations of the chemical analyses and syntheses taking place in the one hundred or so elements. Anything else is denied, or the attempt is made to see it according to the analogy with reciprocal mineral interaction. One would like to see the interaction of chlorophyll, the green color of the plant, with some outer entities during the plant’s growth as a process similar to that taking place in a test tube. This is not actually said in so many words, but this mode of thinking has become widespread. The plants are being studied according to their mineral properties.

The Greeks, on the other hand, even though they did not express it concisely, said: “When a plant grows, the cold and dry qualities of the earth are working from below upward. Once the plant has emerged from the earth, when it grows leaves and blossoms with their beautiful colors, we see all this as the effect of water and air, in the way we imagine their qualities; and permeating all of it is the effect of fire. Everywhere in the environment there is this interaction, this intermingling of warm and dry, cold and damp, warm and damp, and all of it, all this qualitative interweaving and inter-whirling of dry, cold, damp, and warm across the surface of the earth affects the plant life.”

We just have to see this. If we do, and then if we look away from the plants to the human being, to the way the etheric body is active within the human being, we shall there see something that is similar to plant life. When we look at the total life of the plant, we are inwardly stirred and stimulated, let me say, to participate in this life of the plant, in this objective life. The Greeks felt this. Outside, they said, “everything is blossoming, thriving, growing, and ever changing. All this is also working in me.” The activity of the Greek’s own etheric body, imagined in this way, was not beyond experience. The Greek reflected: “I am no stranger to what constitutes the etheric body in me. Certainly, I cannot see it. But by looking at everything that is growing around me, I experience these activities also within me.”

And if such a Greek—not in a present incarnation but as an ancient Greek—were alive today, and if a modern chemist were to tell him: “Your ideas are nonsensical, childish ones. We have left them behind, discovered not four, but some one hundred elements—hydrogen, oxygen, chlorine, bromine, iodine, and so on”—the Greek would have responded by saying: “I have no quarrel with this, there is no harm in it. But it is no more than a specialized, detailed study of my understanding of the cold and dry qualities of the earth. You have not got beyond the knowledge of the cold and dry properties of the earth. You know nothing of water, fire, and air. You haven’t got the faintest idea of what goes on in the world of plants, of the etheric life in yourself. You cannot even speak about the plants, because your knowledge of the elements cannot give you any idea of life, of what is working in the life of plants.”

Try to feel another ring to our words, how they will be living, as soon as we experience within us the greening, growing processes in the world around us, once these processes cease to be incomprehensible to us. And I can assure you that once it has again become a living experience, incorporated into education, this inner nuance permeating our words will not be limited to affecting the soul abstractly but will put color into faces again. It will transform the whole human being, will have a harmonizing effect. The teacher’s words will have a healthy ring to them, will have a different effect, regardless of anything else. All the other theories that tell us what to do, how things ought to be, are basically nothing but plants cultivated in conservatories. Real education must grow naturally. It must be absorbed into our mental images and feelings in the same way that nourishment is absorbed by the processes active in our blood and nerves, thus growing together with us in our organism.

It is essentially the beginning of folly to tell someone what to do. It is as if we were to say to a stove, “You were put into the room, and it is your duty as a stove to warm the room.” A stove is filled with firewood, which is then lit, but education needs a true knowledge of the human being that can then come alive in the whole person, that can reach our feelings and also our will. It is necessary for us to develop such a knowledge.

The Greeks, though, did not limit themselves to the observation of the life in plants. They looked up to the cosmos, where initially they perceived the circling planets—from the moon to Saturn, as they said.

The Greeks observed the stars and felt: “Here on earth, where I am surrounded by the plants, I am permeated by the effects of fire, air, and water. The plants are permeated by fire, air, and water. What I see there also works rhythmically in me. I actually bear the whole year in me. As the processes of dry and damp and of cold and warm harmonize in the greening and decaying plants, so my etheric body works in me. The only difference is the fact that I have in me a whole world, so that what happens outside during the course of a year takes place within me in shorter rhythms.”

The Greeks felt themselves as living beings within the world, felt themselves belonging to the earth beings. But then they said: “As far as the plants are concerned I can see the beginning of the interaction of earth, air, fire, and water. The etheric then extends upward with its effects. It is now met by the cosmos, by the effects of the stars, initially by the effects of the planets, on fire, air, and water. Without the planets, I would have an etheric body, the plants would exist. But I would not, for example, be able to develop the front part of my brain without the forces of Saturn, working from without. I would not have a larynx without the Mars forces, working from without. I would not have a heart without the forces raying in from without.”

These thoughts prompted the further reflection: “Forces are raying in from without. The etheric is raying outward. But the forces that constitute me are raying in from indefinite cosmic distances—forces that are modified through the influence of the planets, forces extending inward from beyond the plant world.” The Greeks felt: “I could not have the front part of my brain, could not have a larynx, heart, or stomach without Saturn, Mars, the sun, or Mercury.” Through their organs, the Greeks felt themselves as much a part of the wide cosmos as they felt themselves part of earth, air, fire, and water in the etheric body. And they saw the cosmic forces whirling through each other in earth, air, fire, and water in a way that allowed the heart, the lungs, and the other organs to develop.

The Greeks felt themselves to be physical products not just of the earth but of the whole cosmos. “Here I am.” they could say, “standing beside a plant. But cosmic forces are active in me. These forces also affect the plants, but merely from without. They cannot enter the plants, cannot produce organs in them. But they penetrate me and produce in me everything I share with the animals. In regard to my organizing the effects of the cosmos, I can reach as far as the zodiac. There I have exhausted the sphere in which I can observe everything that extends into my animal nature and into the animals around me. I see the animals in their characteristic forms—I see a lion, for example. In the lion I can see a definite interaction between the planets and the fixed stars, which allows me to understand why a lion has this particular shape and these particular features. The same applies to the other animals. Learning to understand the nature of the animals around me, I learn to understand the astral body. I also experience the astral body within myself, just as I experience the etheric—what is in the plants—within myself. Together with the animals of the earth, I am not merely a creature of earth but a member of the cosmos, of that which pulsates through the cosmos as a result of the existence of the stars.”

Such a perception of the world can indeed permeate a human being, permeate one’s feelings, so that one may say: “Certainly, I can see objects formed according to mineral laws. But these do not include me. Neither am I a part of the plant world. And I am certainly not part of the animal world. I cannot live on the earth merely through the forces rising from the earth.” Feeling oneself within the whole of the universe essentially constituted the element in which the Greeks used to live, albeit yet instinctively.

The ego was then sought outside the circle of the zodiac, in a sphere that was pure spirit, for which a physical correlate could not be found except in its outer picture, the sun. This is the idea of the sun held by the people of still earlier times; it had become somewhat decadent during the Greek cultural period.

Our physicists and astronomers imagine the sun as a huge gaseous ball some twenty million miles away in the universe. This huge cosmic gas stove—without walls—radiates light and warmth in all directions. It is the only explanation, the sole idea for us—if we wish to be experts and not naive dilettantes. Indeed it is only an “expert,” a “specialist,” who could hold such a view. You will get closer to the truth by imagining the following. Imagine yourself surrounded by light. Light is everywhere. But nowhere is there an object that reflects this light. The light will then not be reflected to you; the light-filled space will be dark. You will not see anything; you will be surrounded by total darkness. Were there nothing but light, we would experience total darkness. Light only returns to us if it is caught by something; otherwise we cannot see it. In a light-filled room is total darkness.

A better age than ours certainly entertained this idea. Its people knew that the sun was not a gigantic gas stove, that there was not merely an empty space up there, but less than space, a negative space. Our physicists would get the surprise of their lives if they were to travel to the sun. They would not find the imagined gas ball, would perceive nothing, not even space, but merely left-out space, an energy or force that absorbs space. This force exists. Space is everywhere. We just have to be able to imagine the “less-than-space.” In the meantime, we at least know that “less-than-no-money” means debts.

Space has its boundaries, and negative space collects the light, which cannot pass through the negative emptiness, but is rayed back. Thus the sun becomes visible. Light is everywhere. What we see as the sun is only an entity that rays back, an apparatus that reflects the light. The origin of this light is, according to the Greeks, beyond the region of the zodiac. The light enters from cosmic distances and not from perceptible space. But it is collected, made visible, through the sun.

This, so the Greeks said, is connected with the development of the ego, whose origin is in regions higher than the planets. The sun is connected with the ego by virtue of the fact that the sun is less than space, emptier than space—at the place of the sun all matter ceases to be and spirituality can enter. It was because the Greeks understood the spiritual nature of the sun that they felt themselves so very much related to it.

Something of this living feeling, of this entering into the spirit by looking up to the cosmos, was still consciously experienced as late as the sixth century, especially during the middle of the fourth century. And because of the living feeling, events were described as resulting from the influence not of the planets but of the hierarchical beings who move what can be outwardly perceived as the planets. This living idea is necessary if we wish to arrive at a different experience of ourselves, imparted into the world as human beings.

If now we take a look at the animal kingdom from this point of view, we may say that this is also within us. It produces our organs. But the animals I see are enclosed in definite forms. I have not become such a form. I do not look like a lion, a bull, an ox, or a pig. I have in me all the animals as synthesis; I have within me the disposition for all of them. If the effect of the sun had not equalized it all, I should be somebody in whom the whole of the animal kingdom were thrown together, whirling, all the animals rooting into each other. It is the effect of the sun that equalizes it, that brings it to a state of balance.

And what is the result of this fact—that I bear within me the dispositions for all the animals, but in a suppressed way? It allows me to think forms, imaginations. The animals are outwardly shaped according to their imaginations; they are living imaginations, move about as imaginations. Looking at the animals I can see the world of imagination. The same forms are in me. They have become thought pictures in me, because I have not assumed their outer shape, have not made them spatial.

If we were to go even further back in time, before Thales, we would find an exact knowledge taught in mystery centers. Plato recorded this knowledge in his esoteric writings. We may describe it as follows. What is logic? Living logic is zoology! What comes to expression in the animal kingdom harmonizes itself in us and, according to our predisposition, assumes a spiritually abstract form, thus producing in us living thought activity. It is the animal kingdom that is active in our life of thoughts. Ergo, logic is zoology.

This knowledge was later replaced by the Socratism of Aristotle, and the consciousness was lost. The beginning of abstract logic came when the living relation of elective affinities gave way to the relation of judgment, the abstract connection of concepts—as we see them expressed in Aristotle’s logic, a logic that can drive the student preoccupied with it to despair, because in it can be found nothing concrete on which to build, nothing to hang on to.

We feel, we think, we develop concepts because we have within us what is spread out, outside of us, in the animal kingdom. If we develop this view, we impart ourselves into the world in a way that is quite different. Will and feelings are then vitalized in a way that is quite different. We feel ourselves related to the nature kingdoms. And we gradually experience not only the etheric but also the astral activity in ourselves.

If we are not limited by the abstract concepts taught everywhere today, but if we are inwardly stimulated by positive forms, and if we are then confronted by the fourteen- and fifteen- year-old children, we learn to observe them. What we inwardly receive will then direct our eyes and ears to the way we ought to conduct the next lesson. Our eyes are led and guided, our ears are led and guided, and only in this way will our observation of what is going on in the fourteen- and fifteen- year old students be stimulated. If we do not have this stimulation, if we do not permeate ourselves with such a spiritual science that enters our life of feelings, we confront these youngsters—as people used to say when I was young—“as the ox confronts Sunday, after having eaten grass all week.”

It is this that we must give our culture, our civilization, our sciences, so that they can become real, and not only a sum total of names, a mere nominalism, so that they can kindle in us something that has meaning and reality. This will allow us to observe human beings. I do not mean that we ought to proceed craftily, recording their behavior in notebooks. No, the positive forms will come to us as though by themselves when we observe in this way. We shall arrive at a judgment of each child, need not speak about it, because it will be mobile within us. We can then raise it to consciousness, and we shall conduct our lessons according to the numerous judgments that live and surge in us, as the whole of the animal kingdom is living in true thought forms.

Just think what it would mean if we had to know everything, if we had to have a clear notion of how the lion is eating a lamb, if we had to be fully conscious of that. By the same token, we cannot judge everything in our environment, cannot raise everything to an explicit consciousness. But it can be there; we can act accordingly. If we have not taken our starting point from the knowledge that only reckons with abstract concepts and abstract natural laws and that cannot possibly raise itself to such positive thought forms, then we can stand among our students and act appropriately. But how can we have anything other than such a starting point if we imagine the big gas stove without walls boiling away in the universe. Such a concept cannot lead to a better understanding of human beings.

All of this must lead to the deep exploration of conscience, to our telling ourselves that unless we make every effort to permeate our life of instincts and feelings with spiritual science, we can no longer understand children in their fourteenth and fifteenth years. We learn to understand them only by progressing to such a knowledge. This is what is meant by our ever emphasizing that anthroposophy is pedagogy. In other words, anthroposophy becomes pedagogy when one gets to the stage at which one can educate. All that is needed is to take from the depths of the soul what has been put into it through anthroposophy, if it is to be applied to education. What I mean to say is that if the qualities present in each human being are given a pedagogical direction, the anthroposophical understanding of the human being will also become a true pedagogy.

Yesterday I said to the teachers of the tenth grade that they should begin with a certain knowledge of the human being. Such a knowledge wishes to make us understand that we ought to place the human being again into the whole universe, according to body, soul, and spirit. We really should—if we are true teachers working on the basis of this knowledge of the human being—study anatomy and physiology, learn everything that has been produced in these fields by centuries of spiritless work. But these books should be no more than sources of information, and we should never omit to pour into them the knowledge we can gain from anthroposophy.

Only this approach will shed light on the information that emerges from such books, on what is generally held to be true today. You must have a different attitude toward this literature than other people. Certainly you will be called arrogant and worse, but you will have to accept this treatment today. You will have to live with it. You will have to see in the offerings of modern science merely the source for information—just as a member of the ancient Greek culture, if such a one were to come to life today and read a book on chemistry, would say: “The things I know about the earth, that it is dry and cold, that it affects plant growth, this you specialize for me. To learn about the details is interesting. But you have no knowledge of the totality of life; you merely know a quarter of it.”

We must return to a knowledge that enters our feelings and will, that permeates our whole being, that is for soul and spirit similar to the blood for the physical. Then becoming different human beings, we shall also become true teachers. The teaching profession cannot tolerate the automatization of the human being, which is the result of the various artificially grown greenhouse plants in educational theories. There are even experiments today that are supposed to lead to new concepts—experiments that show how memory works, how the will and even the thoughts are developing and running their course, harmless games that might even produce results. We need not be against games, those of children or those of the laboratory. What matters, however, is that we oppose the narrowing of the horizon that such experiments produce.

The first question is as follows:

What is the real difference between multiplication and division in this method of teaching? Or should there be no difference at all in the first school year

The question probably arises from my statement that in multiplication the so-called multiplicand (one factor) and the product are given, and the other factor has to be found. Of course this really gives what is usually regarded as division. If we do not keep too strictly to words, then on the same basis we can consider division, as follows:

We can say: if a whole is divided in a certain way, what is the amount of the part? And you have only another conception of the same thing as in the question: By what must a number be multiplied in order to get a certain other number?

Thus, if our question refers to dividing into parts, we have to do with a division: but if we regard it from the standpoint of “how many times ...” then we are dealing with a multiplication. And it is precisely the inner relationship in thought which exists between multiplication and division which here appears most clearly.

But quite early on it should be pointed out to the child that it is possible to think of division in two ways. One is that which I have just indicated; here we examine how large each part is if we separate a whole into a definite number of parts. Here I proceed from the whole to find the part: that is one kind of division. In the other kind of division I start from the part, and find out how often the part is contained in the whole: then the division is not a separation into parts, but a measurement. The child should be taught this difference between separation into parts and measurement as soon as possible, but without using pedantic terminology. Then division and multiplication will soon cease to be something in the nature of merely formal calculation, as it very often is, and will become connected with life.

So in the first school years it is really only in the method of expression that you can make a difference between multiplication and division; but you must be sure to point out that this difference is fundamentally much smaller than the difference between subtraction and addition. It is very important that the child should learn such things.

Thus we cannot say that no difference at all should be made between multiplication and division in the first school years, but it should be done in the way I have just indicated.

At what age and in what manner should we make the transition from the concrete to the abstract in Arithmetic?

At first one should endeavour to keep entirely to the concrete in Arithmetic, and above all avoid abstractions before the child comes to the turning point of the ninth and tenth years. Up to this time keep to the concrete as far as ever possible, by connecting everything directly with life.

When we have done that for two or two-and-a-half years and have really seen to it that calculations are not made with abstract numbers, but with concrete facts presented in the form of sums, then we shall see that the transition from the concrete to the abstract in Arithmetic is extraordinarily easy. For in this method of dealing with numbers they become so alive in the child that one can easily pass on to the abstract treatment of addition, subtraction, and so on.

It will be a question, then, of postponing the transition from the concrete to the abstract, as far as possible, until the time between the ninth and tenth years of which I have spoken.

One thing that can help you in this transition from the abstract to the concrete is just that kind of Arithmetic which one uses most in real life, namely the spending of money; and here you are more favourably placed than we are on the Continent, for there we have the decimal system for everything. Here, with your money, you still have a more pleasing system than this. I hope you find it so, because then you have a right and healthy feeling for it. The soundest, most healthy basis for a money system is that it should be as concrete as possible. Here you still count according to the twelve and twenty system which we have already “outgrown,” as they say, on the Continent. I expect you already have the decimal system for measurements? (The answer was given that we do not use it for everyday purposes, but only in science.) Well, here too, you have the pleasanter system of measures! These are things which really keep everything to the concrete. Only in notation do you have the decimal system.

What is the basis of this decimal system? It is based on the fact that originally we really had a natural measurement. I have told you that number is not formed by the head, but by the whole body. The head only reflects number, and it is natural that we should actually have ten, or twenty at the highest, as numbers. Now we have the number ten in particular, because we have ten fingers. The only numbers we write are from one to ten: after that we begin once more to treat the numbers themselves as concrete things.

Let us just write, for example: 2 donkeys. Here the donkey is the concrete thing, and 2 is the number. I might just as well say: 2 dogs. But if you write 20, that is nothing more than 2 times 10. Here the 10 is treated as a concrete thing. And so our system of numeration rests upon the fact that when the thing becomes too involved, and we no longer see it clearly, then we begin to treat the number itself as something concrete, and then make it abstract again. We should make no progress in calculation unless we treated the number I itself, no matter what it is, as a concrete thing, and afterwards made it abstract. 100 is really only 10 times 10. Now, whether I have 10 times 10, and treat it as 100, or whether I have 10 times 10 dogs, it is really the same. In the one case the dogs, and in the other the 10 is the concrete thing. The real secret of calculation is that the number itself is treated as something concrete. And if you think this out you will find that a transition also takes place in life itself. We speak of 2 twelves—2 dozen—in exactly the same way as we speak of 2 tens, only we have no alternative like “dozen” for the ten because the decimal system has been conceived under the influence of abstraction. All other systems still have much more concrete conceptions of a quantity: a dozen: a shilling. How much is a shilling? Here, in England, a shilling is 12 pennies. But in my childhood we had a “shilling” which was divided into 30 units, but not monetary units. In the village in I which I lived for a long time, there were houses along the village street on both sides of the way. There were walnut trees everywhere in front of the houses, and in the autumn the boys knocked down the nuts and stored them for the winter. And when they came to school they would boast about it. One would say: “I've got five shillings already,” and another: “I have ten shillings of nuts.” They were speaking of concrete things. A shilling always meant 30 nuts. The farmers' only concern was to gather the nuts early, before all the trees were already stripped! “A nut-shilling” we used to say: that was a unit. To sell these nuts was a right: it was done quite openly.

And so, by using these numbers with concrete things—one dozen, two dozen, one pair, two pair, etc., the transition from the concrete to the abstract can be made. We do not say: “four gloves,” but: “Two pairs of gloves;” not: “Four shoes,” but “two pairs of shoes.” Using this method we can make the transition from concrete to abstract as a gradual preparation for the time between the ninth and tenth years when abstract number as such can be presented.¹

When and how should drawing be taught?

With regard to the teaching of drawing, it is really a question of viewing the matter artistically. You must remember that drawing is a sort of untruth. What does drawing mean? It means representing something by lines, but in the real world there is no such thing as a line. In the real world there is, for example, the sea. It is represented by colour (green); above it is the sky, also represented by colour (blue). If these colours are brought together you have the sea below and

the sky above (see sketch). The line forms itself at the boundary between the two colours. To say that here (horizontal line) the sky is bounded by the sea, is really a very abstract statement. So from the artistic point of view one feels that the reality should be represented in colour, or else, if you like, in light and shade. What is actually there when I draw a face? Does such a thing as this really exist? (The outline of a face

is drawn.) Is there anything of that sort? Nothing of the kind exists at all. What does exist is this: (see shaded drawing). There are certain surfaces in light and shade, and out of these a face appears. To bring lines into it, and form a face from them, is really an untruth: there is no such thing as this.

An artistic feeling will prompt you to work out what is really there out of black and white or colour. Lines will then appear of themselves. Only when one traces the boundaries which arise in the light and shade or in the colour do the “drawing lines” appear.

Therefore instruction in drawing must, in any case, not start from drawing itself but from painting, working in colour or in light and shade. And the teaching of drawing, as such, is only of real value when it is carried out in full awareness that it gives us nothing real. A terrible amount of mischief has been wrought in our whole method of thinking by the importance attached to drawing. From this has arisen all that we find in optics, for example, where people are eternally drawing lines which are supposed to be rays of light. Where can we really find these rays of light? They are nowhere to be found. What you have in reality is pictures. You make a hole in a wall; the sun shines through it and on a screen an image is formed. The rays can perhaps be seen, if at all, in the particles of dust in the room—and the dustier the room, the more you can see of them. But what is usually drawn as lines in this connection is only imagined. Everything, really, that is drawn, has been thought out. And it is only when you begin to teach the child something like perspective, in which you already have to do with the abstract method of explanation that you can begin to represent aligning and sighting by lines.

But the worst thing you can do is to teach the child to draw a horse or a dog with lines. He should take a paint brush and make a painting of the dog, but never a drawing. The outline of the dog does not exist at all: where is it? It is, of course, produced of itself if we put on paper what is really there.

We are now finding that there are not only children but also teachers who would like to join our school. There may well be many teachers in the outer world who would be glad to teach in the Waldorf School, because they would like it better there. I have had really quite a number of people coming to me recently and describing the manner in which they have been prepared for the teaching profession in the training colleges. One gets a slight shock in the case of the teachers of History, Languages, etc., but worst of all are the Drawing teachers, for they are carrying on a craft which has no connection whatever with artistic feeling: such feeling simply does not exist.

And the result is (I am mentioning no names, so I can speak freely) that one can scarcely converse with the Drawing teachers: they are such dried-up, such terribly “un-human” people. They have no idea at all of reality. By taking up drawing as a profession they have lost touch with all reality. It is terrible to try to talk to them, quite apart from the fact that they want to teach drawing in the Waldorf School, where we have not introduced drawing at all. But the mentality of these people who carry on the unreal craft of drawing is also quite remarkable. And they have no moisture on the tongue—their tongues are quite dry. It is tragic to see what these drawing teachers gradually turn into, simply because of having to do something which is completely unreal.

I will therefore answer this question by saying that where-ever possible you should start from painting and not from drawing. That is the important thing.

I will explain this matter more clearly, so that there shall be no misunderstanding. You might otherwise think I had something personal against drawing teachers. I would like to put it thus: here is a group of children. I show them that the sun is shining in from this side. The sun falls upon something and makes all kinds of light, (see sketch). Light is shed upon everything. I can see bright patches. It is because the sun is shining in that I can see the bright patches everywhere. But above them I see no bright patches, only darkness (blue). But I also see darkness here, below the bright patches: there will perhaps be just a little light here. Then I look at something which, when the light falls on it in this way, looks greenish in colour. Here, where the light falls, it is whitish, but then, before the really black shadow occurs, I see a greenish colour; and here, under the black shadow, it is also greenish, and there are other curious things to be seen in between the two. Here the light does not go right in.

You see, I have spoken of light and shadow, and of how there is something here on which the light does not impinge: and lo, I have made a tree! I have only spoken about light and colour, and I have made a tree. We cannot really paint the tree: we can only bring in light and shade, and green, or,

a little yellow, if you like, if the fruit happens to be lovely apples. But we must speak of colour and light and shade; and so indeed we shall be speaking only of what is really there—colour, light and shade. Drawing should only be done in Geometry and all that is connected with that. There we have to do with lines, something which is worked out in thought. But realities, concrete realities must not be drawn with a pen; a tree, for example, must be evolved out of light and shade and out of the colours, for this is the reality of life itself.²

It would be barbarous if an orthodox drawing teacher came and had this tree, which we have drawn here in shaded colours, copied in lines. In reality there are just light patches and dark patches. Nature does that. If lines were drawn here, it would be an untruth.

Should the direct method, without translation, be used, even for Latin and Greek?

In this respect a special exception must be made with regard to Latin and Greek. It is not necessary to connect these directly with practical life, for they are no longer alive, and we have them with us only as dead languages. Now Greek and Latin (for Greek should actually precede Latin in teaching) can only be taught when the children are somewhat older, and therefore the translation method for these languages is, in a certain way, fully justified.

There is no question of our having to converse in Latin and Greek, but our aim is to understand the ancient authors. We use these languages first and foremost for the purposes of translation. And thus it is that we do not use the same methods for the teaching of Latin and Greek as those which we employ with all living languages.

Now once more comes the question that is put to me whenever I am anywhere in England where education is being discussed:

How should instruction in Gymnastics be carried out, and should Sports be taught in an English school, hockey and cricket, for example, and if so in what way?

It is emphatically not the aim of the Waldorf School Method to suppress these things. They have their place simply because they play a great part in English life, and the child should grow up into life. Only please do not fall a prey to the illusion that there is any other meaning in it than this, namely, that we ought not to make the child a stranger to his world. To believe that sport is of tremendous value in development is an error. It is not of great value in development. Its only value is that it is a fashion dear to the English people, and we must not make the child a stranger to the world by excluding him from all popular usages. You like sport in England, so the child should be introduced to sport. One should not meet with philistine opposition what may possibly be philistine itself.

With regard to “how it should really be taught,” there is very little indeed to be said. For in these things it is really more or less so that someone does them first, and then the child imitates him. And to devise special artificial methods here would be something scarcely appropriate to the subject.

In Drill or Gymnastics one simply learns from anatomy and physiology in what position any limb of the organism must be placed in order that it may serve the agility of the body. It is a question of really having a sense for what renders the organism skilled, light and supple; and when one has this sense, one has then simply to demonstrate. Suppose you have a horizontal bar: it is customary to perform all kinds of exercises on the bar except the most valuable one of all, which consists in hanging on to the bar, hooked on, like this ... then swinging sideways, and then grasping the bar further up, then swinging back, then grasping the bar again. There is no jumping but you hang from the bar, fly through the air, make the various movements, grasp the bar thus, and thus, and so an alternation in the shape and position of the muscles of the arms is produced which actually has a healthy effect upon the whole body.

You must study which inner movements of the muscles have a healthy effect on the organism, so that you will know what movements to teach. Then you have only to do the exercises in front of the children, for the method consists simply in this preliminary demonstration.³

How should religious instruction be given at the different ages?

As I always speak from the standpoint of practical life, I have to say that the Waldorf School Method is a method of education and is not meant to bring into the school a philosophy of life or anything sectarian. Therefore I can only speak of what lives within the Waldorf School principle itself.

It was comparatively easy for us in Württemberg, where the laws of education were still quite liberal: when the Waldorf School was established we were really shown great consideration by the authorities. It was even possible for me to insist that I myself should appoint the teachers without regard to their having passed any State examination or not. I do not mean that everyone who has passed a State examination is unsuitable as a teacher! I would not say that. But still, I could see nothing in a State examination that would necessarily qualify a person to become a teacher in the Waldorf School.

And in this respect things have really always gone quite well. But one thing was necessary when we were establishing the school, and that was for us definitely to take this standpoint: We have a “Method-School”; we do not interfere with social life as it is at present, but through Anthroposophy we find the best method of teaching, and the School is purely a “Method-School.”

Therefore I arranged, from the outset, that religious instruction should not be included in our school syllabus, but that Catholic religious teaching should be delegated to the Catholic priest, and the Protestant teaching to the pastor and so on.

In the first few years most of our scholars came from a factory (the Waldorf-Astoria Cigarette Factory), and amongst them we had many “dissenting” children, children whose parents were of no religion. But our educational conscience of course demanded that a certain kind of religious instruction should be given them also. We therefore arranged a “free religious teaching” for these children, and for this we have a special method.

In these “free Religion lessons” we first of all teach gratitude in the contemplation of everything in Nature. Whereas in the telling of legends and myths we simply relate what things do—stones, plants and so on—here in the Religion lessons we lead the child to perceive the Divine in all things. So we begin with a kind of “religious naturalism,” shall I say, in a form suited to the children.

Again, the child cannot be brought to anunderstanding of the Gospels before the time between the ninth and tenth years of which I have spoken. Only then can we proceed to a consideration of the Gospels in the Religion lessons, going on later to the Old Testament. Up to this time we can only introduce to the children a kind of Nature-religion in its general aspect, and for this we have our own method. Then we should go on to the Gospels but not before the ninth or tenth year, and only much later, between the twelfth and thirteenth years, we should proceed to the Old Testament.⁴

This then is how you should think of the free Religion lessons. We are not concerned with the Catholic and Protestant instruction: we must leave that to the Catholic and Protestant pastors. Also every Sunday we have a special form of service for those who attend the free Religion lessons. A service is performed and forms of worship are provided for children of different ages. What is done at these services has shown its results in practical life during the course of the years; it contributes in a very special way to the deepening of religious feeling, and awakens a mood of great devotion in the hearts of the children.

We allow the parents to attend these services, and it has become evident that this free religious teaching truly brings new life to Christianity And there is real Christianity in the Waldorf School, because through this naturalistic religion during the early years the children are gradually led to an understanding of the Christ Mystery, when they reach the higher classes.

Our free Religion classes have, indeed, gradually become full to overflowing. We have all kinds of children coming into them from the Protestant pastor or the Catholic priest, but we make no propaganda for it. It is difficult enough for us to find sufficient Religion teachers, and therefore we are not particularly pleased when too many children come; neither do we wish the school to acquire the reputation of being an Anthroposophical School of a sectarian kind. We do not want that at all. Only our educational conscience has constrained us to introduce this free Religion teaching. But children turn away from the Catholic and Protestant teaching and more and more come over to us and want to have the free Religion teaching: they like it better. It is not our fault that they run away from their other teachers: but as I have said, the principle of the whole thing was that religious instruction should be given, to begin with, by the various pastors. When you ask, then, what kind of religious teaching we have, I can only speak of what our own free Religion teaching is, as I have just described it.

Should French and German be taught from the beginning, in an English School? If the children come to a Kindergarten Class at five or six years old, ought they, too, to have language lessons?

As to whether French and German should be taught from the beginning in an English School, I should first like to say that I think this must be settled entirely on grounds of expediency. If you simply find that life is making it necessary to teach these languages, you must teach them. We have introduced French and English into the Waldorf School, because with French there is much to be learnt from the inner quality of the language, not found elsewhere, namely, a certain feeling for rhetoric which it is very good to acquire: and English is taught because it is a universal world language, and will become so more and more.

Now, I should not wish to decide categorically whether French and German should be taught in an English School, but you must be guided by the circumstances of life. It is not at all so important which language is chosen as that foreign languages are actually taught in the school.

And if children of four or five years do already come to school (which should not really be the case) it would then be good to do languages with them also. It would be right for this age. Some kind of language teaching can be given even before the age of the change of teeth, but it should only be taught as a proper lesson after this change. If you have a Kindergarten Class for the little children, it would be quite right to include the teaching of languages but all other school subjects should as far as possible be postponed until after the change of teeth.

I should like to express, in conclusion, what you will readily appreciate, namely, that I am deeply gratified that you are taking such an active interest in making the Waldorf School Method fruitful here in England, and that you are working with such energy for the establishment of a school here, on our Anthroposophical lines. And I should like to express the hope that you may succeed in making use of what you were able to learn from our Training Courses in Stuttgart, from what you have heard at various other Courses which have been held in England, and, finally, from what I have been able to give you here in a more aphoristic way, in order to establish a really good school here on Anthroposophical lines. You must remember how much depends upon the success of the very first attempt. If it does not succeed, very much is lost, for all else will be judged by the first attempt. And indeed, very much depends on how your first project is launched: from it the world must take notice that the matter is neither something which is steeped in abstract, dilettante plans of school reform, nor anything amateur but something which arises out of a conception of the real being of man, and which is now to be brought to bear on the art of education. And it is indeed the very civilisation of today, which is now moving through such critical times, that calls us to undertake this task, along with many other things.

In conclusion I should like to give you my right good thoughts on your path—the path which is to lead to the founding of a school here on Anthroposophical lines.

• 1. It should be noted that before this transition from the concrete to the abstract dealt with above, a rhythmic approach is used in the teaching of the rudiments of number, e.g. the tables, in the lower classes.
• 2. The sketch was made on the blackboard with coloured chalks but it has only been possible to reproduce it in black and white.
• 3. A method of Gymnastic teaching on the lines indicated above was subsequently worked out by Fritz Graf Bothmer, teacher of Gymnastic s at the Waldorf School, Stuttgart.
• 4. This paragraph can easily be misunderstood unless two other aspects of the education are borne in mind. Firstly: Here Dr. Steiner is only speaking of the content of the actual Religion lessons. In the class teaching all children are introduced to the stories of the Old Testament. Secondly, quite apart from the Religion lessons the Festivals of the year are celebrated with all children in a Rudolf Steiner School, in forms adapted to their ages. Christmas takes a very special place, and is prepared for all through Advent by carol singing, the daily opening of a star-window in the “Advent Calendar,” and the lighting of candles on the Advent wreath hung in the classroom. At the end of the Christmas term the teachers perform traditional Nativity Plays as their gift to the children. All this is in the nature of an experience for the children, inspired by feeling and the Christmas mood. Later, in the Religion lessons, on the basis of this experience, they can be brought to a more conscious knowledge and understanding of the Gospels.

It is natural and obvious that in these lectures we should seek the method by which the study of medicine can be fertilised and quickened, and that we do not lose ourselves here in atomised details which can have a merely relative importance. The methodical study of relationships between external nature and man may well tend to equip every human individual with the means to observe nature independently. So we will cite some concrete examples which may indicate a pathway in a certain sense, to a particular realm.

Of course the spiritual-scientific investigation proper in yielding regulative principles, can find out many things which can be verified in the sense pointed out yesterday in Dr. S.'s address. On the other hand, if one applies these principles methodically they prove to be elucidating for many experiences. I should like to put a few illustrative instances before you which can be of great significance. Let us keep to the vegetable world for the moment; and consider the general effect of aniseed (Anisum Vulgare) on the human organism. We shall find its characteristic effects to be the increase and excitation of the secretory functions, primarily in the secretion and excretion of urine, of milk and also of sweat. How is this effect produced? We shall find with this particular plant, that this effect is linked with the minutely distributed portions of iron or iron salts, which aniseed contains. So we can observe, for ourselves, that the curative efficacy of aniseed depends on the fact that it takes away from the blood the forces working normally by means of the iron, and pushes them for a while to the region below the sphere of the blood.

The study of certain plants which act preferably upon the middle (rhythmic) system (i.e., between outside and inside, or between the surface of the body and the heart) shows us especially clearly how their effects extend to different regions; and this provides us with guiding threads to find out in a rational way the curative remedies. Study, for instance, a plant which is in this respect an instructor in the realm of nature; Cichorium intybus, the chicory. From this plant we may learn a variety of facts about our human bodies, if we only take the trouble to do so. We find that Cichorium intybus is not only an antidote to digestive weakness but also to weakness in the organs immediately exposed to the external world. Its second beneficial peculiarity is a direct influence on the blood itself, it prevents the blood from being slack in essential processes and prevents it from admitting disturbances in the composition of the blood fluid itself. Finally, and very valuably, the curative effects of Cichorium intybus reach to our periphery and under certain conditions may affect the organs of the head but especially of the throat and chest, and the lungs. This wide range of strong action on every part of the human being makes Cichorium intybus such an interesting subject for inquiry. One finds its effects extending fan-like in so many directions. We may ask, for instance: what is the origin of the counteraction to weak digestion? We shall find that this effect is due to the bitter substance extracted from the plant, which so strongly affects our sense of taste. This bitter extract, which still preserves its nature as a plant substance, has affinity to those substances in man which are not yet properly worked up and are still resembling their original external appearance.

We must remember that the substances we take in, are at first comparatively slightly modified in their passage as far down as the stomach. They are then further altered by the intestines, pass into the blood and have their farthest stage of transformation in the human periphery, the skin, as well as in the bone, nerve and muscular systems. All extractive substances are strongly akin to the external raw materials, before they have been transformed.

Cichorium intybus contains also alkaline salts, e.g., Potassium. It is here that we must see the source of its effects on the blood. Thus we can watch in this plant how the working forces diverge. The forces situated in the extractive substances are drawn into the organs of digestion by natural affinity. The forces inherent in the alkaline salts, are drawn by natural affinity into the organs related to the blood or the blood itself. Cichorium intybus also contains silicic acid (silicon) to a considerable degree. This substance operates through the bloodstream and beyond it, into the peripheral organs until it reaches the bony structure via the nervous system and the muscle system. So Cichorium intybus really says to us “here am I and I let myself be divided into three, so that I have effect on all three divisions of the human organism.” Such are the experiments of Nature itself, and they are always much more valuable and significant than those made by man; for Nature is far richer in its purposes than we can be, as we put our questions to it in experimental form.

Another plant full of interest in this direction is Equisetum arvense (the Horsetail). Here, too, we find strong effects as antidote against weak digestion and also strong effects on the periphery of the human frame. If we ask to what are these peripheral effects due, we again find they are due to the silicon content of the plant. And these two examples can be multiplied many times over, by any thorough study of medicine and of botany. Such comparative study will prove always and everywhere, that all substances which keep close to the plant nature, as extracts, are related to the digestive tract; and that the substances which tend to the mineral kingdom, i.e., silicic acid, work automatically and irresistibly outwards, from the centre of the human being to its periphery, and have their curative effect on that periphery.

Another superbly efficacious plant, simple and humble but infinitely instructive, is Fragaria vesca, the little wild strawberry of the woods. Its medicinal properties have only been obscured because it is eaten; and in this case the organisation of the eater masks as it were the plant's effects. But it would be well to test the plant on persons who are still sensitive, susceptible, and do not often eat strawberries. In such persons, the amazing value of the wild strawberry would reveal itself at once. It is on the one hand especially potent in normalising the formation of the blood. It may even be prescribed with benefit in cases of diarrhœa for this reason; the forces in the lower organic sphere which are deflected from their normal course can be, as it were, restored to their proper path, viz., into the blood system itself. Here, then, is, on the one hand, a force which is essentially active in blood formation. On the other hand, the wild strawberry also contains silicic acid, which promotes stimulation of all the periphery. The wood-strawberry is indeed a splendid multum in parvo. It tends, through its siliceous content, to stimulate the action of the periphery in our organism. Then, as this peripheral stimulation means a certain risk, if too much silicic acid is conducted to the periphery that there is not a simultaneous current of nutritive substances in the same direction, and that the bloodstream is not simultaneously sufficiently enriched to nourish these areas stimulated by the silicates—the wild strawberry itself prepares the blood which has to be transmitted. It expresses and manifests in a remarkable form, just what should be done, in order to balance and help the processes activated by siliceous compounds in the periphery of our human organism. Thus nature gives us, in single examples such as this—which could be considerably multiplied—remarkable glimpses of possibilities which may become practice, if we have the intuition to seek Nature aright.

From the same point of view, I will call your attention to another example. Study the rather extensive field of action of such plants as—for instance, Lavandula (Lavender). On the one hand, the constituents of lavender are powerful remedies for what I may term “negative conditions of the soul,” appearing as fainting fits, neurasthenia, paralysation etc. Thus, lavender operates towards the human surface and extremities, expelling the astral body which has overpowered the physical.

In considering the application of herbal remedies—and in fact all substances—which have proved of benefit in cases of what we may term negative soul states, we should do well to inquire whether opposite negative conditions exist, such, for example, as amenorrhoea in women. It will invariably be found that the same substance is effective in both directions. A plant of this description is Melissa the balm-mint, which is a remedy against vertigo and fainting fits, and at the same time a powerful ecbolic.

These examples have been cited in order to show the possibility of following the process occurring in the plant through its resemblance to the internal process in man. We must, however, keep in mind this reservation: the plant is really akin to a part only of the nature of man. I should like to ask all those who restrict themselves (with a certain degree of fanaticism) to plant remedies alone, to bear this in mind. Man is so constituted as to comprise and contain all the kingdoms of nature in himself; in addition to the human kingdom, there has been a kinship during the periods of man's formation, in his evolutionary stages, with all the other kingdoms of nature. Indeed in the course of evolution, we have, so to speak, put these nature kingdoms outside, and are able to reabsorb what is needful for us once more. Yes—it is really a process of reabsorption—of return. And this fact of reabsorption and return is very significant.

The elements most recently detached in the course of evolution, must be the soonest reabsorbed in any curative process. We will, for the moment, leave the animal world for later consideration. It is clear that in the course of evolution we have detached the mineral kingdom proper at a later date than the vegetable and therefore it is obvious that seeking the relationships to the plants alone is simply one-sided. Nevertheless the vegetable kingdom retains for us its instructive significance, and not least because if plants heal us, they do so, not only through their essential nature as plants, but also through those ingredients in their composition which appertain to the mineral kingdom. At the same time, we must bear in mind that the plant modifies and transforms a portion of its mineral elements and that the portion thus modified is not curative in such a high degree as the unmodified mineral residue. Thus the Silicic acid (silicon) which has been “overcome” and absorbed into the plant's processes, is not so powerful a remedy as silicon in its mineral form, for in this case the human organism is much more stimulated and requires greater effort in assimilating and taking it into the human unity, than in the assimilation of silicon in its modified vegetable form.

It must always be emphasised that man must evolve greater forces to cope with the greater forces he encounters. And the forces inherent in mineral substances, which are to be assimilated and overcome, are incontestably greater than those in vegetable matter. (May I interpolate here the emphatic statement that I am not making propaganda for anything whatsoever, I am only stating facts.) The difference between animal and vegetable diets is based on the principle just stated. If we live on exclusively vegetable food, our own human being has to take over all that portion of the process which the animal performs for us, after it has eaten and assimilated plants, and brought the substance a stage further. We may put it thus: the process brought to a certain stage by the plant itself, is then carried further by the animal. The formative process of the animal organism stops at this point, (see Diagram 18, red) whereas in the plant it stops here (Diagram 18, white).

The meat-eater dispenses with the particular digestive process performed within the animal; he leaves it to the animal to do it for him. Therefore the meat-eater does not develop those particular energies that must be and are developed by vegetable substance, which he must lead himself to the necessary point. So the organism has to mobilise quite other forces in order to deal with plant food than is the case with meat food. These forces, these potential forces for overcoming, whether used or not, are there: they exist within us and if not used they recoil, as it were, into the organism, and are active—with the general effect of causing great exhaustion and irritation to the individual. Thus it becomes necessary to emphasise strongly that there is considerable relief from fatigue, if a vegetarian diet is adopted. Man becomes more able to work because he gets used to drawing on inherent sources of energy which he fails to do but makes sources of disturbance by a meat diet. As already made plain, I am not “agitating” for anything. I know that even homeopathic physicians have repeatedly assured me that persons induced to abandon meat food are thereby exposed to consumption. Yes, that may be possible. Nevertheless the stark facts just stated, remain unaffected it is so, beyond all dispute. I will, however, quite freely admit that there are human organisms among us today that cannot tolerate purely vegetable food, that require meat in their diet. This depends on the individual case.

When we admit the need for creating a relation to the mineral realm and the mineral forces in the curative process, we are led to consider a further therapeutic requirement. We are led to consider a subject which has been much discussed, but which in my opinion can only be solved—or even really understood—if approached from the viewpoint of spiritual science.

In order to grasp the nature of the curative process it is most important, as it seems to me, to deal with the question of the comparative value of prepared, i.e., cooked food and food in its raw state. Again I must ask you—and on this theme most especially—not to take me for an agitator, either for or against either method! But we must examine, in a perfectly unbiased manner, the actual facts of the case. If people eat cooked and prepared food, and assimilate the forces left within it, they are externally performing an office which must be performed by the organism itself in the case of raw food. Man throws upon the process of cooking, in all its forms, something which his organism should do. Moreover man is so constructed, that in our periphery we are interrelated with the whole of outer nature, but in our “centre”—to which our digestion essentially belongs—we separate ourselves from nature and cut ourselves off as individuals. Let us try to represent this difference, in the form of a rough sketch. (See Diagram 19). Through our periphery (green in Diagram), we are closely interwoven with the cosmos, and we individualise ourselves in the digestive process up to the formation of the blood (red in Diagram); so that this digestive tract is the scene of several processes independent of the external processes of nature, in which man maintains his individual entity as distinct from the external processes—at least more so than in the polaric region where man is wholly inserted into the external processes. Perhaps I may make this more comprehensible if I add the following: I have already described how man is included in the whole cosmos through the operation of the formative forces of lead, tin and iron within the regions here colored green. In the regions marked red, the formative forces of copper, quicksilver and silver are active. The equipoise is held by gold, those forces mainly localised in the heart. To refer to man in this way means to look on him somewhat as a finger which is an organ of the whole cosmos. It implies an interaction and integration with the whole cosmos. But in the tract marked here (see Diagram 19) lies the contradiction contained in the fact that man, in digestion and in the allied functions, separates himself from the general world process—and the same is true for the complementary process of thinking and vision, where he once more individualises himself. This is why man tends to display, as it were, obstinate individual requirements in all things appertaining to digestion; and this instinctive self-assertion shows itself in the habit of cooking [i.e., changing] the raw materials of our food. This instinct demands that what is estranged from nature shall be used for human consumption. For were it consumed in the raw state, the average human being would be too feeble to work it up. To use an apparent paradox to eat would be a perpetual process of remedial treatment, if we did not cook our foodstuffs. And so to eat raw foodstuffs is far more of a remedial process than to eat cooked foodstuffs—the latter being much more merely nutritive. In my opinion there is extraordinary significance in the fact that the consumption of raw food is much more a remedial process than the consumption of food that has been cooked. Raw food diet is much more in the nature of specific curative treatment, than cooked food. I may add moreover that all cooked food is somewhat held up in its efficacy and remains within the region marked red in the diagram (see Diagram 19); whereas the substance introduced into the body, in its natural uncooked state, such as fruit, acts beyond the alimentary tract, and comes to manifest itself on the periphery, e.g., causing the blood to bear its nutritive power into the peripheral region.

You may confirm these statements in the following manner, and indeed such tests ought to be made. Suppose you are attempting curative treatment with siliceous substances; then put your patient for a while on a diet of raw food and you will see how materially the effect of the silicon is increased, because you are contributing further forces to its peripheral operation; you support its formative activity, its tendency to harmonise deformations. Of course I do not allude to gross malformations showing in anatomical deformities, but I mean deformations which remain in the physiological realm. To clear up these is the trend of the silicon, and here you support the trend by the administration of suitable nourishment, while the cure is proceeding. These combinations are what I wish to emphasise in our study of methods, for their operation is so extremely significant and because—as I believe—till now, so little studied and understood. They are studied to some extent it is true, but empirically, without any search for a “ratio”; and therefore we can find so little occasion for satisfaction in considering the work already available in this field.

In all these respects, individuality has to be taken into account. That is why I have already taken the opportunity to point out that it is hardly possible to make any assertion, in this field, which is not on the other hand incorrect in some way. But we must take the things referred to as our guiding lines, although in a particular instance we must be able to say; in this case I cannot prescribe raw diet, for it would produce this or that, in that particular individual constitution. Here it is advisable—there again it would do harm. The main lines of cause and effect, however, are as we have here described them. Only through such interactions, is it possible to see deeply into the human constitution as a whole. We must particularly distinguish between the periphery, where man is more embedded into the whole cosmos and can only be affected by the introduction of minerals—which are so remote from man—and, on the other hand, the regions I have designated red. These red regions may be influenced and cured by vegetable remedies, as well as by administering substances which are efficacious because of their inherent saline quality: that is, all the carbonates; whilst all alkaline compounds are as it were the median point and balance between the two. (See Diagram 19, yellow). Thus we have in a sequence: carbonates, alkalis, and silicates, or siliceous acid itself.

These, then, are the factors indicating mankind's relationship to nature around us. We visualise man, split into two parts, as it were, and we find a middle region in him, which causes the swing of the pendulum between these extremes. And we must acknowledge that this discrimination between the peripheral man and the more central individualised man, leads us into the depths of nature. Man is akin to all extra-terrestrial things through his periphery, as is shown by the efficacy of the mineral substances, which are in turn under the dominion of the planets and stellar constellations. Centrally, as an individual he is related to all earthly things. Through this earthly affinity, most fully expressed in the digestive system, man is also this concrete human individual that has the power to think and is able to evolve as a man.

We may consider the dualism in man as a dualism of the extra-terrestrial, the cosmic elements in him, and those which pertain to earth. There is a distinct cleavage in the human organism between the cosmic and telluric and I have already drawn your attention to how the peripheral, the extra-terrestrial region is mirrored, as it were, in man, in his possessing a spiritual organisation, and at the same time, the polar opposite, a digestive organisation. All that has to do with the elimination of the digestive products and all that has to do with elimination in the brain, and provides the foundation for mental activity—all these things alike refer to the peripheral, the celestial man. However strange and contradictory it may seem—this is the case. On the other hand, all the processes in man, whether fluid or more gaseous in their nature, which are connected with the formation of either urine or sweat—are indications of the terrestrial man as a being which individualises itself. These two polarities of human nature, which strive asunder, must strike us as very significant.

So far as I know this particular human duality has not been alluded to or treated, in modern times, in any therapeutically valuable manner. For, as you perceive, all the subjects of our inquiry are intended to bring therapeutics and pathology together; therapeutics and pathology ought not to be two separated domains. For that reason the themes of these discussions have a therapeutic orientation; what is pathologically apprehended makes us think in therapeutical terms. That is the reason for the method of my putting forward things here, and of course objections may easily be made, by those who disregard this therapeutic orientation.

For example, anyone who studies the external origin of syphilis must certainly get clear how far there must be infection (approximately at least) in order to develop syphilis proper. Merely to state this abstractly leads us to an emancipation of pathology. Please forgive a somewhat crude comparison—the actual infection or contagion in syphilis is of no more significance than the fact that in order to raise a bump on the head, it is necessary to receive a blow from a stone or some other hard object. Of course, there will be no bump, if there is no blow, nor injury from a falling tile etc.; but this particular statement remains unfruitful regarding treatment. For—to continue our comparison—the circumstances of an injury from stone throwing or so forth, may be of great social importance, but these circumstances mean nothing at all in the examination of the organism with a view to its cure. We must examine the human organism in such a way as to find within it the factors that play a part in therapeutics. In the treatment of syphilis, the factors above mentioned play prominent roles, and throw light on the curative process. What is put before you here and now, is so put before you, not so much for the sake of pathology as for the foundation of the bridge between disease and cure.

I assert this, in order to characterise and define our work here, its spirit and attitude; this latter will become more evident with every day that passes. In our age there is a tendency to treat pathology more and more as an isolated subject, and without reference to therapeutics. Therefore thought is deflected from things fruitful and—if followed up in the right way—of great significance in the search for all curative procedures. Think, e.g., of our question: what is the true meaning of this duality in the human organism, between the cosmic-peripheral—so to speak—and the terrestrial or telluric-central man? Both these aspects of man are complexes of forces, manifesting in different ways. All peripheral working manifests as formative powers. And I would even say that the last formative “deed” of this peripheral principle manifests as the ultimate periphery of the human frame and completes our human semblance. Examine, for instance, the relation of human hair to silicic acid; notice how in the peripheral region of man the human formative forces co-operate with the formative forces of silicon. You may actually measure the impact of alien influences which man permits or resists, from the dominance or the reverse—which is allotted to silicic acid in the head formation! Of course we must take the rest of the individual's stature into consideration as well; but if we merely go along the street nowadays, and can “see together” the bald heads, one finds out how far a man is tending to admit or to reject the impact of the siliceous formative process upon himself. This is a result of immediate observation which can be attained, without actual clairvoyance, but by careful investigation of nature's own ways. The forces in question—they are not at work inside the cells but control the total shaping of man—find their last expression in man's structure which of course includes the configuration of the skin together with its greater or small amount of hair growth and so forth. On the other hand, the more centralised region, which is more associated with carbon and carbon dioxide—bears in itself the dispersive forces, those which dissolve and even destroy the shape. We exist as men by virtue of our tendency perpetually to de-form the shape, which in turn is deprived perpetually of its deformations through forces proceeding from the cosmos. This is a duality inherent in man: moulding and deforming. This duality is a continuous organic process. Now, visualise on the one hand, the cosmic peripheral formative forces (See Diagram 20, arrow pointing downwards) which operate on man from outside. In the human heart these forces encounter the telluric forces; and we have already dealt with the equilibrium brought about through the heart. And assume that the peripheral forces acting upon man which reach their tidal mark, so to speak, in the heart, are held back before being dammed up in the heart. (See Diagram 20, arrow pointing to the left).

They diverge and form a diverticulum before reaching the great dam of the heart itself. And in so doing they form something within our organism, that testifies, though imperfectly, to the operation of the cosmic formative through the digestive organs and their allies towards the heart, also form a diverticulum before they reach the heart (See Diagram 20, right hand side). Then taking these two diverticulums, we should have here a concentration of all that is both spiritually and physically formative in man, and at the same time associated with all the secretory activities in the head and the intestines; a reservoir of forces that do not come to meet the action of the heart, but creates beforehand a kind of accessory heart that functions alongside the heart. Here, on the other hand, we have a kind of accessory digestive action, formed by a divergence of the forces originating in the earth and its substances and acting in man, deforming and dissolving his shape. Then duality in man would be organically established and expressed; this is how here the female sexual organs, the female sexual principle arises, and there the male principle. (See Diagram 20). Indeed, this gives a possibility to study the female sexual organisation in the light of its dependence on the cosmic peripheral formative forces. And there is the possibility to study the male sexual organisation, even its specific forms, if we regard it as dependent on the telluric forces of shape-dissolution.

This is the approach for really scientific comprehension of our human constitution down to these regions. Here is also the way of discovery of vegetable remedies, e.g., rich in formative power, which may be found efficacious in restoring paralysed and defective formative forces in the uterus. If you study the formative forces in this way you will find also the formative forces in plants and minerals This will be considered more particularly, but for the present I must outline the relationship on a large scale. If in the future these things will be clearly seen, then we shall really begin to have a science of Embryology. Today we have no such science, for there is no realisation of the strong impact of the cosmic realm at the beginning of embryological development. The cosmic forces are as fertilising in their operations as the male seed itself. The first stages of human embryological evolution must be studied wholly as part of the relation of man to the cosmos. What was, so to speak, injected with the male seed emerges as time goes on, for the formative forces which the cosmos tends to project into the female organism are so deformed by the operation of the male element, that the cosmic tendency towards a total shape is differentiated in the direction towards separate organs. The role of the female organisation goes to the totality of man's structure; the role of the male organisation, through the operation of the male seed, is specialisation, differentiation, i.e., the moulding of the several organs, and thus the deformation of the original uniform whole. We might say: through the feminine forces, the human organisation tends to the spherical or globular form; through the masculine, the human organism tends to specialise this globe, and divide it into heart, kidneys, stomach and so forth. In the male and female element we have before us the polarities of the earth and of the cosmos. And this is again a subject which leads its students to deep reverence for the primary wisdom, and to listen with very different feelings to the legends of Gaea fertilised by Uranus, of Rhea fertilised by Kronos, and so forth. There is something here quite different from vaguely mystical feelings, in the veneration with which we receive these ancient intuitions, in all their significance. At first one is amazed at such a comment as the following, which comes from scientists upon whom these truths dawn: “The old mythologies have more physiology in them than modern science has.” I can understand the shock and surprise; but the remark has its deep core of truth.

The further we advance, the more insistently we realise the inadequacy of contemporary methods—that ignore all the interrelations we mentioned—as guides to the understanding of the human organisation.

I will take this opportunity of repeating what has already been stated: namely that the contents of these lectures have not been derived from any study of ancient lore. What is here stated, is gained from the facts themselves: occasionally I have alluded to the coincidence with the primary wisdom; but my statements are never gained from it. If you study the processes in question with care, you will be led to those conceptions which remind us of some elements of ancient wisdom. I should never myself consider it admissible to investigate any subject by studying the works of Paracelsus. But I am often strongly inclined to “look up” in his books how a discovery which I have made may sound in his language. This is the sense in which I should like you to receive what I attempt to give. But it is a fact that as soon as we look deeper into human nature from the standpoint of spiritual science, we come to a great reverence for primary wisdom. But that is a question which naturally must be considered in other fields of knowledge than the medical.

To our modern way of thinking, it can be difficult to describe the particular characteristics of spiritual science. It is natural to judge something new according to what we already know. Spiritual science, in the way I mean it here, differs from what we normally call science. It does not give things another content or put forth other ideas, but it speaks about a very different human being. It is because of this other perspective that spiritual science can be fruitful for education. If I were asked to explain this difference, I would give the following preliminary description.

When we study something these days, we think we gain some ideas about this or that. Then, depending upon the strength of our memory, we carry those ideas with us for the rest of our lives. We remember things; therefore we know them. Spiritual science is not to be practiced in that way. Certainly people often see it that way, out of habit, but those who take it up like a collection of notes do not value it properly. They approach reality in a way that is just as foreign to life as our sensory, material manner of consideration is. For instance, if someone were to say that she ate and drank yesterday and having done that, she would not need to eat or drink again the rest of her life, you would think that is nonsense. The human organism must continually renew its connection with those things it needs from external nature. It can do nothing other than enter this process of receiving and working with what it takes in time and again.

In a way, it is the same with spiritual science. Spiritual science gives something that enlivens the inner human being and must be renewed for it to remain alive within the human being. For that reason, spiritual science is much closer to the creative powers of the human being than normal knowledge, and that is why it can actually stimulate us from many directions to work as with this most precious material, the developing human being.

It is not immediately obvious that spiritual science is alive in that regard. However, if you patiently consider those things that our modern habits say must be presented more abstractly, you will notice that they slowly become genuinely alive. We then not only have knowledge of facts, but also something that at each moment, in each hour, we can use to give life to the school. If you are patient, you will see that spiritual science goes in quite a different direction, and that those people who treat it like any other knowledge, like a collection of notes, damage it the most.

I wanted to offer these preliminary thoughts, as you will need to consider the things I need to say today in that light. Yesterday I mentioned that we can genuinely understand the human being from various perspectives, and that these lead us to a unified view of the body, soul, and spirit. I said that in spiritual science we speak of the physical human being, the etheric human being, the astral human being, and the I. Each of these aspects of human nature has three aspects of its own.

Let us first look at the human being from the physical perspective. Here the modern physiological perspective is often inaccurate and does not arrive at a truly mobile view of the nature of the human being. After a thirty-year study, I mentioned these things in my book, Riddles of the Soul, published two or three years ago. At the beginning, I spoke of the natural division of the physical human being into three parts. Now I will present these at this point in our course more as a report to substantiate what I say. If we consider the human being first from the physical perspective, it is important to first look at the fact that it perceives the external world through its senses. The senses, which are, in a way, localized at the periphery of the human organism, are brought further into the human being by the nerves. Anyone who simply includes the senses and nerves with the rest really does not observe the human being in a way that leads to clear understanding of its nature. There is a high degree of independence, of individuality, in what I would call the nerve-sense human being. Because modern people consider the whole human being as some nebulous unity, science cannot comprehend the fundamental independence of the nerve-sense human being. You will understand me better when I describe this further.

A second independent aspect of the physical human being lies within our organism. I call it the rhythmic organism. It is the part of our respiratory, circulatory, and lymphatic systems that is rhythmic. Everything that has rhythmic activity within the human being is part of the second system, which is relatively independent from the nerve-sense system. It is as though these two systems exist alongside one another, independently, yet in communication with one another. Modern science’s vague concept of a unified human being does not exist.

The third aspect is also relatively independent of the whole human being. I call it the metabolic organism. If you look at the activities of these three aspects of the human being, the nervesense being, the human being that lives in certain rhythmic activities, and the human being who lives in the metabolism, you have everything that exists in human nature to the extent that it is an active organism. At the same time, you have an indication of three independent systems within the human organism. Modern science creates quite false concepts about these three independent systems when it states that the life of the soul is connected with the nerves. This is a habit of thought that has established itself since about the end of the eighteenth century.

In order to develop a feeling for these three aspects of the body, I would like to discuss their relationship to the soul. Allow me to state first that everything that is concentrated in the human metabolic system, that is an activity of the metabolic system, is directly connected with human willing. The part of the human being represented by the circulatory system is directly connected with feeling, while the nerve-sense system is connected with thinking.

You can see that modern science has created some incorrect concepts here. It says that the human soul life is strongly connected with the life of the nerves, or with the nerves and senses, and that thinking, feeling, and willing are directly connected with the nerves; through the nerves the soul indirectly transfers its activity to the circulatory, the rhythmic, and metabolic systems. This brings considerable confusion into our understanding of the human being. People become more removed from their own nature instead of being brought nearer to it.

Just as thinking is connected with nerve-sense life, feeling is directly connected with the human rhythmic system. Feeling, as soul life, pulsates in our breathing, blood circulation, and lymphatic system and is connected with these systems just as directly as thinking is with the nerve system. The will is directly connected with the metabolism. Something always happens in the human metabolism when a will activity is present. The nerves are not at all connected to willing, as is usually stated. The will has a direct relationship to the metabolism, and the person perceives this relationship through the nerves. That is the genuine relationship. The nerve system has no task other than thinking. Whether we think of some external object, or whether what we think about occurs in our metabolism in relation to the will, the nerves always have the same task.

Modern science speaks of sense nerves, which it presumes exist in order to provide impressions of the external world from the periphery of the body to the central organ. We also hear that motor nerves exist to carry will impulses from the central system to the periphery of the body. I will speak more of this later. People have created very clever theories to prove that this difference between the sense and motor nerves exists. But this difference does not exist. More important than these clever theories is the fact that you can cut a motor nerve and then connect one end to the end of a sense nerve that you have also cut. This then becomes a nerve of one kind. It shows that we can find no real differences in function between the motor and sense nerves, even in an anatomical or physiological sense. The so-called motor nerves do not carry will impulses from the central organ to the human periphery.

In reality motor nerves are also sense nerves. They exist so that if I, for example, moved a finger, there is a direct relationship between the decision and the metabolism of the finger, so my will can exercise a direct influence upon the metabolism of the finger. The so-called motor nerves perceive this change in the metabolic process. Without this perception of a metabolic process, no decision of the will can follow, since the human being depends upon perceiving what occurs within himself. This is just like our needing to perceive something in the external world if we are to know things and participate in them.

The differentiation between sense and motor nerves is a most willing servant of materialism. It is a servant that could have arisen in materialistic science only because a cheap comparison could be found for it in modern times, namely, the telegraph. We telegraph from one station to another and then telegraph back. It is approximately a picture of the process of telegraphy that people use to describe how the sense and motor nerves communicate between the periphery and the central organ. Of course, this whole picture was possible only in an age like the nineteenth century, when telegraphy played such an important role. Had telegraphy not existed, perhaps people would not have formed that picture. Instead they might have developed a more natural view of the corresponding processes.

It may seem as though I want to trample all these theories into the ground simply for the sake of being radical. It is not that easy. I began to study nerves as a very young man, and it was very earthshaking for me when I noticed that this theory served materialism. It did this by transforming what is a direct influence of the will upon the metabolism into something merely physical, into an imagined physical strand of nerves carrying the will impulse from the central organ to the periphery of the human being to the muscles. People simply imposed material processes upon the human organism.

In an act of will, there is in truth a direct connection between the will impulse of the soul and some process in the metabolism. The nerve exists only to transmit the perception of this process. To the same extent, the nerve also exists to transmit the perception necessary when there is a relationship between the person’s feeling and a process expressed in circulation. That is always the case when we feel. Essentially, the basis is not some nerve process; it is a modification of our circulation. With any feeling, there is a process that does not exist in the metabolism, but in the rhythm of circulation. What happens in the blood, in the lymphatic system, or in the non-metabolic aspects of the exchange of oxygen (the exchange of oxygen is actually metabolic, and to that extent it is a part of the transfer of will)—to the extent that we are dealing with the rhythmic processes of breathing—belongs to feeling. All feeling is directly connected with the rhythmic processes. Again, the nerves exist only to directly perceive what occurs between the feeling in the soul and the rhythmic processes in the organism. Nerves are only organs of perception. In a sense, spiritual science allows us to first see what it really means when time and again we find in textbooks on physiology or psychology: “We can make the hypothetical assumption that human beings have sense and motor nerves.” However, anatomically they are differentiated at most by small differences in thickness; certainly not by anything else. I will return to the speculations made by Tabes and others. Today I wanted only to give some indication of what is shown by an objective observation of the human organism as consisting of three aspects: namely, that the nerve-sense organism is related to the imaginative, thinking life of the soul. We have the rhythmic organism, which relates to the feeling life of the soul, and finally, the metabolic organism, which, in its broadest sense, is related to the willing life in the soul.

To clarify this, we can look at some part of life, say, music. The musical part of life is the best evidence (but only one among many we will encounter) of the particular relationship of feeling to the rhythmic life of the organism. The imaginative, thinking life connected with the nerve-sense organism perceives the rhythmic life connected with feeling. When we hear something musical, when we give ourselves over to a picture presented in tones, we quite obviously perceive through our senses. Those physiologists, however, who can observe in more subtle ways, notice that our breathing inwardly participates in the musical picture; how much our breathing has to do with what we experience; and how that musical picture appears as something to be aesthetically judged, something placed in the realm of art.

We need to be clear about the complicated process continuously going on within us. Let us look at our own organism. The nervesense organism is centralized in the human brain in such a way that the brain is in a firm state only to a small extent. The whole brain swims in cerebrospinal fluid. We can clearly understand what occurs by noticing that if our brain did not swim in cerebrospinal fluid, it would rest upon the blood vessels at the base of our skull and continuously exert pressure upon them. Because our brain does swim in cerebrospinal fluid, it is subject to continuous upward pressure—we know this from Archimedes’ principle—so that of the 1300–1500-gram weight of the brain, only about 20 grams press upon the base of the skull. The brain is subject to a significant pressure from below, so that it presses only a little upon the base of the skull. This cerebrospinal fluid participates in the entirety of our human experience no less than the firm part of the brain. The cerebrospinal fluid continually moves up and down. The fluid moves up and down rhythmically from the brain through the spinal column. Then it radiates out into the abdominal cavity, where inhalation forces it back into the cerebral cavity, from whence it flows back out with exhaling. Our cerebrospinal fluid moves up and down in a continuous process that extends throughout the remainder of the organism; a continuous vibrating movement essentially fills the whole human being and is connected with breathing.

When we hear a series of tones, we encounter them as breathing human beings. The cerebrospinal fluid is continuously moving up and down. When we listen to music, the inner rhythm of the liquid moving up and down encounters what occurs within our hearing organs as a result of the tones. Thus there is a continuous clash of the inner vibrating music of our breathing with what happens in the ear when listening to music. Our experience of music exists in the balance between our hearing and our rhythmic breathing. Someone who tries to connect our nerve processes directly with what occurs in our musical perception, which is filled with feeling, is on the wrong path. The nerve processes exist in musical perception only to connect it with what takes place deeper in our I, so that we can actually perceive the music and transform it into imagination.

I have attempted to follow these questions in all possible directions. There was a time when people in Europe were more interested in such questions. As you probably know, there was quite an argument about the understanding of beauty in music between Richard Wagner and his students and the Viennese musicologist Hanslick.2 There you can find the question of musical perception discussed in all possible nuances. You will also find mention of some experiments we can do to more fully comprehend musical perception. It is particularly in the perception of music that we can find the direct relationship between our circulatory processes and human feeling; at the same time there is a direct relationship between the nervous system and imagination or thinking. However, we find no direct relationship between the nerves and feeling or between the nerves and willing.

I am convinced that the incorrect hypotheses about sense and motor nerves that modern science has incorporated as a servant of materialism (and incorporated more strongly than we may think) have already taken over human thinking. In the next, or perhaps the following generation, it will become the general attitude. I am convinced that this materialistic theory about the nerves has already become the general mentality and that what we find today as theory in physiology or psychology has entered so deeply into our thinking that this attitude actually separates people. If you have the feeling—and many people do—that when we meet another human being, we make only sense impressions upon that person, and the other person upon us; that the other person is a closed entity with its own feeling life, separate from us; and that this person’s feelings can be transmitted only through her own nerves, we create a wall of separation between people. This wall leads to the most peculiar views. Today we hear people say that when they look at another human being, they see only that the other being has a nose in the middle of her face, or that she has two eyes in the same location where I know that I have two eyes. The other human being has a face formed just like my own. Thus, when I see all this, I draw an unconscious conclusion that there is an I just like my own in that organism. There are people today who accept that theory exactly and who understand the relationship between two human beings in such an external way that they think they must come to an unconscious conclusion based upon the form of the human being in order to determine that another human being has an I similar to their own. The perspective that connects the life of the nerves with our ability to creatively picture our thoughts, that connects our living circulation and respiration with feeling, and connects our entire metabolism with willing, will bring people together again once it becomes the general attitude, once it finally becomes actual experience. For now, I can only use a picture to describe this reunion.

We really would be separated in spirit and soul from one another if, when we met, all our feeling and willing developed within our nerves, enclosing us completely within our skin. Modern people have that feeling, and the increasingly antisocial condition prevalent in modern Europe is a true representative of that feeling.

There is, however, another possibility. We are all sitting together in this hall. We all breathe the same air; we cannot say that each of us is going around enclosed in our own box of air. We breathe the air together. If we limit our soul life to the nervous system, then we are isolated. Someone who, for example, connects breathing with the soul makes the soul into something we have in common. Just as we have the air in common, we also have our soul life in common when we reconnect it with the rhythmic organism. Even though in today’s society some people can purchase better things and others must purchase poorer things, a rich person still cannot get his food from the moon, from a different heavenly body, just so he won’t have to eat the same things as a poor person does.

Thus we have a commonality in our metabolism, and our willing takes on a commonality when we recognize the original and direct relationship of our will to our metabolism. You can see the endless effects of recognizing the connection of our feeling life with the rhythm within human nature when you also recognize that the rhythms of our being are connected to the external world. You can see the same thing in regard to our will when we recognize its connection with our metabolism. From this, you can see how well-equipped spiritual science is to understand matter and its processes. Materialism, on the other hand, is destined to not understand anything about matter.

Here you have a preliminary view of the three aspects of human life: the nerve-sense life, life in the rhythmic organism, and life in the metabolism. I will explain this in more detail later. In connection with the life of the soul, we have discussed only physical life. We can consider the simple division of our soul life into what people normally consider as its three aspects: thinking, feeling, and willing. However, we will not understand it well if we make that division, however justified, our primary viewpoint. As you probably know, many psychologists separate the life of the human soul into imagining, thinking, feeling, and willing. For an objective observer of human nature, however, it should become clear that this perspective cannot offer a good picture of soul life. Now there is a phenomenon, or rather a whole complex of phenomena, that is more characteristic of our soul life than these abstractions. To understand the life of our soul in a living way, it is better not to begin with thinking, feeling, and willing. If we instead concentrate on something that permeates our entire soul life, we can recognize it as a primary characteristic of our living soul. We can see that the soul lives alternately in sympathies and antipathies, in loves and hates. Normally we do not notice how the soul swings between loves and hates, between sympathies and antipathies. We do not notice it because we do not properly evaluate certain processes of the soul.

People make judgments, and these judgments are either positive or negative. I could say that a tree is green, and in doing so I connect the two ideas of “tree” and “green” in a positive way. I could say you did not visit me yesterday, and in doing that I connect two ideas or complexes of ideas in a negative way. Something of sympathy or antipathy forms the basis of such judgments in our souls. Positive judgments are always experienced with sympathy and negative judgments with antipathy. The accuracy of the judgment is not based upon sympathy or antipathy; rather the accuracy is experienced through sympathy or antipathy. We could also say that a third situation lies clearly between sympathy and antipathy. That is the situation when someone has to choose between the two. In our souls, we do not merely have sympathy and antipathy; we also clearly have alternation between the two, which is also a positive state. Though this is not as clearly differentiated as in the physical body, since we are dealing with a process and not with clearly defined organs, we can divide our soul life into sympathies, antipathies, and something in between.

We can see these different aspects much more clearly when we look at what is spiritual in the human being. Modern psychology just tosses this in with the soul. We will see that we can gain a genuinely flexible view of human nature only when we can keep these three aspects separate. The physical consists of the nerve-sense processes, the circulatory processes, and the metabolism. The soul aspect of the human being consists of experiencing antipathy, sympathy, and the alternation between those two.

The spiritual aspect of the human being also exists in three parts. When we want to understand the human being spiritually, we must in the first place take note of waking experience, which we all know as a state of spiritual life and which is a part of us from waking until sleeping. Another spiritual state, sleeping life, exists from the time we fall asleep until we awaken. Finally, we have a third state between those two, which we encounter at the moment of awakening, namely, dream life. Waking, dreaming, and sleeping are the three aspects of spiritual life. But we should not associate trivial ideas about these things with a genuine understanding of spiritual life. Instead we need to acquire a sense of how that sleeping spirit actually exists. We can speak of sleep as a state when a human being becomes motionless, when he or she no longer perceives sense impressions, and so forth. But we can also try to see things from a different perspective.

We can acquire some understanding of the meaning of sleep for our life by approaching it in the following way. When we look back upon our life, we usually believe that we are looking at an uninterrupted stream. We collect all our memories into a continuum. However, that is an error. You remember what happened to you today since you awoke, but before that there was a time when your consciousness was asleep. The period of sleep thus interrupts the stream of your memory. Daily life comes again and is then again followed by a period of sleep. What we carry in our consciousness as a uniform stream toward the past is actually always interrupted by periods of sleep. You can see this has a certain significance, even for consciousness. We could say that we are trained to perceive periods when something is missing in just the same way as periods that are filled, but we do not always make that clear to ourselves. If I were to draw a white area here on the board, so that I leave out black circles, you would look at the white area, but actually pay less attention to the white area than to where nothing is, that is, to the black circles. If we have a bottle of seltzer water, in a sense we do not see the water; what we mostly see is the little bubbles of carbon dioxide. We see what is not in the water. In the same way, when we look backward, we do not actually see our experiences. We overlook them much as we overlook the white area here on the board. We directly perceive something else, something that we must understand much more exactly. We realize this when we really try to understand the basis of our actual sense of I. I will discuss the reasons in later lectures, but slowly we come to realize that our perception of these periods of sleep gives us our sense of I. Thus we destroy our feeling of I when we do not properly sleep. The interruptions of sleep must be strewn in among our memories for us to achieve a proper sense of I. If you study those disturbances that can arise in your sense of I through an improper sleep life, you will be able to grasp the idea that an I-sense is based upon these holes in consciousness. Please note that I am not referring to the concept of I, but to the sensing of I.

It is not only what we could call the content of waking consciousness that lives in human beings. Sleep also directly affects what exists in the human being, perhaps to an even greater extent. Those who can genuinely observe human subjectivity will find that when they are accurately aware of the waking state, it is present only in thinking. It would be impossible for us to have the same level of wakefulness in our feeling. Feeling is not directly present in our consciousness in the same way as thinking is. In fact, feeling has the same relationship to our consciousness as dreaming. As strange as it may sound, those who can gain clarity about the differences between thinking and feeling as pure phenomena of consciousness will conclude that the same kind of experience occurs when we perceive our dreams as occurs in our feeling.

We also find the same kind of experience in willing that we find in the unconscious state of sleeping, in dreamless sleep. You need only consider for a moment that, when you raise your hand or your arm, you perceive the result of willing. The impulse of willing, that is, the direct spiritual impulse, is connected with the metabolism. You do not perceive the inner process that occurs between the will impulse and the metabolism any more than you consciously experience what occurs within you during dreamless sleep. The conscious experience of the actual processes of will and of dreamless sleep are equivalent. The processes of your feeling life and of dreaming are also the same. True wakefulness exists only in thinking. We do not sleep only between falling asleep and awakening; we also partially sleep when we are awake. We are awake only in regard to thinking, we dream in regard to feeling, and we sleep in regard to willing.

Now please do not assume that willing should remain unconscious. It is notalways unconscious. If I had here a white area with four black circles within it, then where there is nothing, where I left something out, I would perceive something just as I consciously perceive the left-out content, the content of the will that I sleep through in my normal waking life.

If we look at the human being in a more flexible way, we will see the inner activity of clearly separated aspects of three spiritual states. In thinking, the waking spirit is active; in feeling, it is the dreaming spirit, and in willing, the sleeping spirit. We need to be able to differentiate wakefulness and sleeping as more than alternating states in day and night. We need to be able to observe how these states interact in a human being who is awake.

This has an extremely practical implication for education. We need to ask how we can learn to understand the interactions between willing and thinking and how can we learn to best teach a child at the age of six or seven, when we especially need to take this interaction between thinking and willing into account. The answer is to learn to observe the interaction between willing and thinking in other phenomena, the ways it occurs in a concrete form, in a way we can see, namely, in waking and sleeping. If I study waking and sleeping, I will have something I can compare with thinking and willing.

We needed to discuss this at the beginning of this course because it is through spiritual science that our psychology first acquires some genuine content. If you pick up any modern psychology textbook, you will find definitions of willing and definitions of thinking, but they more or less remain mere definitions of words. We need to understand such things in a real way, but we can do that only if we can relate them to things that exist in the world, for example, to study them through the relationship of wakefulness to sleeping. That is something we will do, and in so doing we can also throw some light upon the relationship of thinking to willing. Thus we can penetrate the real world, and that is just what spiritual science tries to do.

Spiritual science does not consider spiritual life out of some purely subjective need, simply because it is nice for people who have nothing else to do, and who, rather than making small talk about some other subject, prefer to chat about the fact that human beings consist of a physical body, an etheric body, an astral body, and an I. Many people have such a superficial attitude. What is important in spiritual science is not to offer material for small talk. What spiritual science can contribute to our understanding of the spirit is, in fact, necessary to illuminate human life so that we can work with it as a practical reality, something we have forgotten how to do. The chaos we now find in Europe, the absurd events of the last five or six years, is the result of that forgetfulness. There is a direct connection between our collective denial of the real content of the world and the distress within our civilization. Those who believe we can keep our old attitudes make a serious error. We are working with the adults of the future, and we must think first and foremost about the future of humanity. It is particularly here, in the area of education, that we should first think about those forces that enable us to give something to the future generation that is more than what we received, and which has brought about the terrible conditions of our society. In this way we open our eyes beyond the somewhat confined realm of education, as wholesome as it may be, onto the entire development of humanity.

I have attempted to indicate from various perspectives how we can base curriculum and teaching goals upon human development. I have particularly tried to show that we can characterize the period that begins around the age of six or seven with the change of teeth, and continues until puberty, about age fourteen or fifteen, as one stage of life. I also attempted to show that there is a shorter stage within the earlier stage that lasts until approximately the age of nine. There is another important change around the age of twelve. We should view these three times, that is, about the age of nine, then about twelve, and then again around fourteen or fifteen, which is approximately when the students leave school, as important when we create the whole curriculum and teaching goals. You can easily see the importance of comprehending the development of the human being when you realize that what is important in education is that we completely develop those forces that lie buried in human nature. If we look at things in the proper way, we have to admit that we need to use all our teaching material and education to reveal those forces. It is not nearly so important to use the forces within children to teach them one detail or another. What is important is that we use the material the children are to learn in such a way that the effects of what they learn develop the natural forces within them. That is something we fail to do if we do not take into account how different the child’s physical and soul nature is before the age of nine, and then again before the age of twelve, and so forth. We must be aware that the power to differentiate through reason, which enables human beings to reason independently, in essence occurs only at puberty and that we should slowly prepare for it beginning at the age of twelve. We can therefore say that until the age of nine children want to develop under authority, but their desire to imitate is still present as well. At nine, the desire to imitate disappears, but the desire for authority remains. At about the age of twelve, while still under the guidance of authority, another important desire, namely, to reason independently, begins to develop. If we use independent reasoning too much before the age of twelve, we will actually ruin the child’s soul and bodily forces. In a certain sense, we deaden human experiencing with reason.

To anyone not completely devoid of feeling, it is not insignificant that we say yes or no to something through making a judgment. Depending upon whether we need to say yes or no, we have feelings of liking or disliking, joy or sorrow. As much as modern people tend to have egotistical feelings of liking or disliking those things that they judge, they have hardly any feelings, whether of joy or sorrow, about the world and life as a whole. That is precisely why people miss so much today. Aside from that, their incapacity to experience the world influences social desires as a whole. That is why our teaching should not only emphasize the development of proper concepts, but it should also develop a proper feeling for the world, a proper feeling for a person’s place in the world.

Today people have one overriding judgment in regard to social issues. They say to themselves that we must make the world into an earthly paradise for all human beings. In the end, what do the extremists, the radical socialists of Eastern Europe, want other than to develop a kind of earthly paradise out of some theories, even though the paradise that results is a hell? But that is something else again. Where does this come from? We need only replace that judgment with another, and we will immediately see the problem in wanting to create an earthly paradise through enforced socialization.

I don’t really want to discuss Nietzsche here, but I do want to mention the following in order to explain something else.1 Nietzsche’s first work was entitled The Birth of Tragedy from the Spirit of Music. Among the many thoughtful ideas contained in that work (even though you could argue against them), Nietzsche suggests that the Greek people were not the eternally happy, laughing folk many people say they were, but instead the life of the Greeks was rooted in tragedy, in a kind of sadness. The Greeks felt that our life here upon earth between birth and death could not always be one of great happiness, and that the task of human beings lay beyond this earthly life. Nietzsche thought the Greeks had a particularly strong feeling of this and needed a strong solace for the disharmonies of earthly life, which they found in art. Nietzsche’s view of the rise of art was that art, particularly Greek art, was a solace for earthly disharmonies. Nietzsche sees music in particular as something that leads people beyond earthly disharmonies. There is certainly a contrast between what we experience in our dry, calculating thinking and what we experience through music, but these contrasts relate to one another in a quite peculiar way. Consider that we can compute tones and the relationships of tones in terms of numbers; the result is musical physics, or acoustics. However, those who give themselves over to the musical world of tones leave what we can compute completely behind. They leave the intellectual aspects of music aside. What is intellectual sleeps in music. Nietzsche had a particular feeling for what he called the tragedy of music. The tragedy of music is that people can feel in music what they should otherwise feel throughout the world. Now Nietzsche was a man who could feel throughout his body what the materialism of the nineteenth century had brought to humanity. He was the kind of a teacher who dreamed of educational institutions based upon ideas such as I just described, which could have been the source of a genuine solace for life. Someone like Nietzsche revealed through his own life what was needed by the nineteenth century. The problem is, he collapsed under the experiences of those disharmonies. If we read between the lines, we will see that fate in a way determined that this man could deeply experience things that others of his century passed through in a more or less sleepy state of soul. We can also see that he always points to those things that were missing in his own education, specifically the education he had to go through in school. In Nietzsche youhave the feeling that the forces within him remained deeply buried, that they were never developed. Surely such an insightful person as he felt the tragedy of that much more strongly than others. You could easily say that here and there he had some awareness of the three main stages of childhood, particularly the stage between the ages of six or seven and fourteen or fifteen, but he never brought that understanding into the service of education. That is something that must happen now.

At the age of nine, the child experiences a truly complete transformation of her being that indicates an important transformation of her soul life as well as her physical experience. At that time, the human being begins to feel separated from her surroundings and learns to differentiate between the world and herself. If we can observe accurately, we have to admit that until that transformation, the world and the I are more or less conjoined in human consciousness. Beginning at the age of nine (of course I mean this only approximately), human beings can differentiate between themselves and the world. We must take that into consideration in what and how we teach children starting at the age of nine. Until then, it is best not to confuse them with descriptions and characterizations of things that are separate from the human being, or that we should consider separate from the human being. When we tell a child a story or a fairy tale, we describe the animals and perhaps the plants in the way we would speak about people. In a certain sense, we personify plants and animals. We can justifiably personify them because the child cannot yet differentiate between herself and the world. That is why we should show the child the world in a way similar to the way he or she experiences it. You should be clear that what I am suggesting does not diminish childhood before the age of nine, but enriches it.

My last statement may seem quite paradoxical to you. But much of what people say about the child’s life is said in such a way that the child’s life does not actually become richer but rather poorer. Think for a moment of what modern people often say when a child injures himself on the corner of a table and hits the table in rage. Today people say that children’s souls have something called animism. In a certain sense, the child makes the table alive by pushing his or her soul into the table. This is an impossible theory. Why? Because children do not directly perceive themselves as something living, something that can put itself into the table and personify it. Rather, children do not think of themselves as any more alive than the table. Children look at the table and experience no more of themselves than they do of the table. It is not that the child personifies the table but, if I can express it this way, the child “tables” his or her own personality. Children do not make their personality anything more than the table. When you tell a child a fairy tale or story, you speak only of what the child can comprehend of the external world. That is what must occur until the age of nine. After that, you can count upon children’s ability to differentiate themselves from the world. At that time, we can begin to speak about plants and animals from the perspective of nature. I have put a lot of effort into studying the effects upon children of teaching about nature too early. Teaching about nature too early really does make children dry; so dry, in fact, that a well-trained observer can see in the changes of someone’s skin that that person was taught about the concepts of nature at too early an age.

When they are nine we may begin to teach children the concepts of nature, but only through living thoughts. Wherever possible, we should avoid teaching them about minerals, about dead things. What is living, what lives outside the human being, exists in two areas, that of animals and that of plants. However, if we attempt to present the popular descriptions of animals, their scientific characteristics and the scientific descriptions of plants, we will not really be able to teach children about them. You can see in nearly every natural history book that the content is nothing more than a somewhat simplified academic natural science—that is horrible. Of course, people have also attempted to create an illustrative teaching of nature. There are numerous books about that method too, but they suffer from the opposite mistake. They contain a great deal of triviality. In that case, the teacher attempts to discuss nothing with the children, nothing more than what they already know. As people say, the teacher tries to create a picture of nature solely out of the nature of the children themselves. We easily fall into triviality that way. We can only throw our hands up in frustration about so many of those method books because they are so terribly trivial. We may feel that if schools use such things, only triviality will be implanted in children. This triviality will come to expression later as many other things I have already mentioned, as a kind of aridness in later life, or at any rate it will make it impossible for people to look back upon their childhood with joy.

That is, however, precisely what human beings need. Throughout life, we need to be able to look back upon our childhood as something like a paradise. It is not just that we had only happy experiences then; it is really not so important that as children we had only happy experiences. Many people may have gone hungry during their childhood or have been beaten by their teachers out of a lack of understanding or were treated unkindly. Of course, nothing other than an intent to fight against all such things in the best possible way should ever form the basis of education. Nevertheless such things can occur, and even so thinking back upon childhood can still be a source of enlivening when, in one way or another, we gained a relationship to the world during childhood. As children, we need to develop that relationship by being taught about nature in the proper way. It is of no help whatsoever when we describe the various classes of animals or types of plants and so forth to children and then, in order not to be too dry, we go on a walk with the children to show them the plants outdoors. That is not at all useful. Of course, through certain instinctive tendencies, one teacher will be able to accomplish more and another less. A teacher can, through his or her own love of nature, enliven a great deal for children. However, what spiritual science can give to people’s feeling is something really quite different, something that gives people a feeling for the connections living between the human being and the remainder of the world.

In the first third of the nineteenth century, many people still felt that the entire animal world was an extended human being. In this model, we have different groups of animals. One group is one-sidedly developed in one direction, another in another direction. We can create an overview of the various groups and kinds of animals for ourselves. The human being contains all those forces, all the inner forms that are distributed among the animals. That was, for example, the view of nature that someone like Oken took. At that time people looked for the lower animals in nature. Today’s materialistic natural science says that these lower animals existed in very early times and that they slowly developed and become more complete. The result was today’s human being, a completely developed physical being. We do not need to go into all the details today, since our concern is not with conventional science, but with education. However, can’t we see that the human head, which is a bony structure outside with the softer parts inside, looks similar to that of certain lower animals? Look at a snail or a mussel and see how similar they are to the human head. If you look at our more or less developed birds, you would have to admit that they have adjusted to the air, they have adjusted their entire life to something that corresponds to the inner form of the lungs and such things in human beings. If you remove from your thoughts all those aspects of the human being contained in the limbs and imagine the entire human inner organization as adjusted to living in air, the result will be the form and function of a bird. You could also compare the organic form of a lion or a cat with that of a bovine.

Everywhere you will see that in one group of animals, one part of its form is more developed and in another group, a different part. Each group of animals is particularly well-developed in one direction or another. We can say a snail is almost entirely head. It has nothing other than the head aspect, only it is a simple and primitive head. The human head is more complicated. Of a bird we can say that it is, in a certain sense, entirely a lung developed in a particular way because all other aspects are rudimentary. Of a lion we can say that it is, in a certain sense, primarily the blood circulation and the heart. We could say cattle are entirely stomachs. Thus in external nature we can characterize the various groups of animals by looking toward individual human organs. What I have just said can be said very simply, in a primitive way. If we look at the world of animals and look at the great diversity there, then compare that with the human organism and see how in the human being everything is well-rounded—how no part of the human being is one-sidedly developed, but each part complements the other—then we can see that in animals the various organs are adapted to the external world, whereas in human beings the organs do not adapt to the external world, but rather one organ complements another.

The human being is a closed totality.

Now imagine that we used everything available to us, the nature exhibits in the school, each walk with the children, everything the children have experienced, to show in a living way how the human being is, in a certain sense, a summary of the animal world. Imagine showing children that everything in the human being is formed harmoniously, is well-rounded, and that the animals represent one-sided developments and, for that reason, are not fully blessed. We can also show that the human being represents an adaptation of one system of organs to the other and for that reason has a possibility of complete being. If we are completely convinced of this relationship of the human being to the world of animals, if it fully permeates us spiritually, we can describe that relationship in a lively way so that the description is quite objective, but at the same time children can feel their relationship to the world.

Think how valuable it is for modern people to be able to say, in our materialistic times, that they are the crown of earthly creation. People do not really understand it—they look at themselves, and they look at individual animals. However, they do not look at each individual animal and try to understand how one system of organs is one-sidedly developed in one animal and another in another animal. They also do not consider how that all comes together in the human being. If we do that, our knowledge will directly become a feeling, a perception of our position relative to the world. We will then stop experiencing ourselves only egotistically, and our feelings will go out into the universe.

You need only attempt to teach in that sense once, and you will see what value such teaching has for the feelings of the child. Such knowledge is transformed completely into feeling, and people slowly become more modest under the influence of such knowledge. In that way, the material to be taught becomes a genuine means of education. What is the use of saying we should not teach in a dry way, we should not teach the children only facts, if we have no possibility of transforming the material to be taught so that it becomes a direct means of education? Sometimes when people stress that teaching children too many facts hinders their proper development, we want to ask, “Why don’t you throw out all the material you teach if it is of no use?” We cannot do that, of course. We must make the material we teach into educational material. Teaching about nature, particularly in connection with the animal world, can become educational material when we shape it in the way I described, and when we do not teach it to children before the age of nine.

With the plant world, we cannot take the individual plants or kinds of plants, present them one-sidedly, summarize everything we find there, and expect to see it again in the human being. The approach that is so fruitful with animals and gives us such a good basis for an artistic and living presentation of the nature of animals fails with plants. We cannot consider them in the same way; it does not work. With plants, we need to use a very different approach. We need to consider the entire nature of plants in relationship to the earth as something that enlivens the entire earth.

Materialism has brought us to the point where we consider the earth only as a ball made of stones and minerals in which plants are simply placed. We cannot use the same principle with, for instance, the human head and hair. We need to consider the growth of hair as something connected with the human head. In the same way, we must consider plants as belonging to the organism of the earth. We create an abstract picture if we only think of the earth as a stone, which can at most call gravity its own. We speak of the real earth when we think of the earth as an organism with plants that belong to it just as the hair on our heads belongs to us. When we consider it that way, our picture of the earth grows together with our picture of plants, and we get the proper feeling for how to think of the earth in connection with the plant world. We can do that when we look at the earth in the course of the year. If we are to really teach children about plants, we should not compare one class or group of plants with another. Instead we need to use all the fresh plants we have, the nature exhibits in the school, walks, everything the children remember, and everything we can bring into the classroom as fresh plants. Then we can show the children how spring magically draws the plants out of the earth. We can show them how plants are magically drawn out, then go on to May, when the earth becomes somewhat different. We then continue on into summer, and the earth looks different again.

We try to consider flowers and plants in the same way children understand the development of the earth throughout the course of the year. We tell the children how, in the fall, the plant seeds return to the earth and the cycle begins anew. We consider the earth an organism and follow the sprouting and dying back of the plants. We call everything by its proper name (which of course is only convention) only after we have taught the child by saying, “Look, here is a plant (under a tree or perhaps somewhere else). We have this little plant because this kind of plant grows so well in May. It has five little petals. Remember, these plants with five little yellow petals are part of the life of the whole earth in May. It is a buttercup.” You can go on in that way and show them how the world of plants is connected with the yearly cycle of the earth. You can then go on further to more hidden things, how, for example, some plants bloom at Christmastime, and some plants can live through winter and others much longer. You go from the life of one plant that decorates the earth for one year and leaves, to others, such as the growth of a tree and so forth. You would never consider simply comparing one plant with another; you always relate the earth to its plant growth and how the growth of plants arises out of the living earth.

You now have two wonderful points in the life of nature. Everywhere in the animal realm you find things that point to the human being. People can feel how they are a synthesis of all the one-sided aspects of the animal realm. We do not take up any species of animals without indicating which aspect of the human being that animal species has developed one-sidedly. The animal kingdom becomes, therefore, a picture of the human being spread out before us—the human being unfolded like a fan. As I said, modern people laugh about such things, but during the first third of the nineteenth century that sometimes took on grotesque forms. People such as Oken have said such grotesque things as “the tongue is a squid,” and I certainly do not want to defend them. Oken had the right principle in mind. He looked at the human tongue and then sought something among the animals which he then compared with that human organ. He found the greatest similarity to the human tongue in the squid; thus the tongue is a squid. He went on to say that the stomach is a cow. All that is, as I said, an extreme presentation. We certainly do not need to go that far. At that time, people were really unable to find the proper things. Today, however, we can certainly present the entire animal world as a spread-out human being and the human being as a synthesis of the entire animal world. We thus connect everything the children observe in the animals with the human being. We therefore have a possibility of placing all the aspects of a human being in front of the child’s eyes by directing the child’s eyes outward.

In the plant world we have just the opposite. There we completely forget the human being and consider the world of plants as entirely growing out of the earth itself, out of the planet upon which we wander. In the one case we bring the animal world into a close relationship to the human being, and in the other case we bring the plant world into the same close relationship to something that exists outside the human being. In other words, on the one hand we bring forth a feeling understanding of the world of animals and the human being by observing the animal world itself. On the other hand, we teach children to objectively consider the earth as an organism upon which we run about and from which we live, and where we see in the growth of plants, in the life cycle of plants, particularly in how plants live from year to year, something that is separate from ourselves. Through these two ways of looking at things, we can bring a tremendous amount of balance between the intellect and feeling into the human soul. We will leave mere intellectualism, which is so boring and arid, behind.

Once people comprehend annual plants, green plants that grow out of the earth with their roots in the earth, leaves, and stems above it, and the green leaves that then go on to form the flower and seed; once people perceive a living connection with the earth and have enlivened that through their experiences of the yearly cycle; once they have experienced how the blossom comes forth when sunlight has connected itself in love with what pours forth out of the earth; once that is felt throughout people’s entire being as a felt knowledge; once people have felt the growth from the root through the leaf to the flower and finally to the seed from spring until fall; once people have felt all that, then they will realize something else. Here is the earth, here is a plant, an annual. This plant that lives only one year is rooted in the earth. Now let us look at a tree. Here it is wood. Here are the branches. What appears on the tree during the course of one year appears similar to an annual plant and sits on the tree in a way similar to an annual plant sitting in the earth. In a certain sense the earth and the part of the tree that is wood are the same. Through that we can create a picture that will have an enormously strong effect upon us. In the same way a tree grows into wood, the earth is built upon what lies under the surface. Where no trees, but only annual plants grow, the forces that are otherwise in the trunk of the tree is in the earth itself. We can achieve a living feeling about how to seek the flowing of the sap in the tree trunk under the surface of the earth. Just as the sap that flows within a tree brings forth the blossoming of the year, the sap flowing beneath us, which we can see is identical to the sap flowing in the tree, brings forth annual plants. What I want to say is that we can intimately connect what we see in trees with our view of the earth. We therefore gain an understanding of what is living.

Through such a living characterization of the earth, plants, animals, and human beings, you can directly enliven something in the children that they would otherwise feel as only dead, specifically, in the period from about the age of nine until twelve. During the time when children are particularly interested in gradually differentiating themselves from the world and unconsciously want to learn about the relationship between the human being and the world of animals, on the one hand and, on the other hand, the earth and earthly life separate from the human being, something will grow within children that gives them the proper relationship to the historical life of humanity on Earth. In this way the appropriate feelings develop that allow children to learn about history properly. Before the age of ten or eleven, we have told children about history only in the form of stories or biographies. At about the age of ten or eleven, we include history within the teaching of natural history, so that everywhere a feeling develops in the child through the teaching of natural history that is, in a certain sense, also held in all the concepts and ideas and feelings that can enliven the teaching of history. Only at the age of twelve can we begin to go on to actual reasoning. We will speak more of that tomorrow.

For centuries, no one has been educated in a way appropriate to human nature, which makes it quite impossible to accurately look at human life and compare it with the life of the earth. People express themselves through their view of the world. Quite understandably, people say, for example, that spring is the morning of the year, summer the day, fall the evening, and winter the night. But in reality it is quite different. When we are sleeping, everything that differentiates us from plants slips out of our human form. When we are sleeping, we are not at all justified in looking as we do. Actually, we look the way we do only because we are shaped in accord with our soul and spirit. While sleeping, we are actually more at the level of plants. At that time, as individual human beings, we are no different from the earth with its plant growth. But to which season does our sleep correspond? When we are sleeping, that corresponds to summer, that is, to that period of the year in which the plants are here. To which season does our wakefulness correspond? That is like winter, when plant life ceases and, in a sense, recedes deep within the earth. In the same way, plant life recedes into the human being and is replaced by something else during the period of awakening until falling asleep again. If we do not follow some vague analogy but follow reality, we would have to say that we need to compare human sleep with summer, and the period of human wakefulness with the earth’s winter. Thus the reality of the situation is actually just the opposite of some vague analogy.

At this point I need to say something rather unusual. I have attempted to determine if anyone working in conventional science has even the slightest idea of what I have spoken of as a result of spiritual-scientific research, namely, that the earth is actually awake in winter and asleep in summer. The only small hint I have found which, if properly developed, would lead to what I have just described, I found in the Basel school program developed in the 1840s or ’50s. In that school program there is a discussion about human sleep that is treated in a manner contradictory to normal considerations. I think it is important to make mention of that school program in Basel. At the moment, I have forgotten the name of the person who created it, but I hope I will remember it by tomorrow.

In the last lecture we spoke of the Spirit which should pervade the forms in our building. From all that has been said you will have gathered that these forms are no more the result of imitation of the external physical world than of mere speculation. Your feeling will have been that the forms have been derived from the spiritual world of which man is an integral part and of which he may hope to become conscious in the development of his knowledge of Spiritual Science. I want to remind you once again of an important fact, of which mention has already been made, namely, that human life runs its course in periods of approximately seven years each, and—as I tried last time to explain to you from spiritual-scientific cosmology—when we observe the whole course of these periods of seven years, we may say that after each period a certain support is added to man's being. When he has passed through seven such periods, therefore, he has reached approximately his fiftieth year, he possesses seven pairs of these ‘life-supports.’

If we were now to imagine ourselves entering the building from the West, in the first two pillars we have the expression of the supports which man has raised in his own being after the first period of seven years has run its course; the second pair of pillars are an expression of the supports he has added after the second period of seven years; and so it goes on, only it must be remembered that in man these supports are intermingled, whereas in the building they have had to be placed one behind the other in space. We may then be permeated with the feeling that when we pass through the building from the West towards the East, all that works upon us from left and right is a revelation of processes in human life itself. This shows us that there are firmly established cosmic laws of which man is a part but which are infinitely deeper than the so-called ‘natural laws’ of the outer physical world, and furthermore that the forms in our building have been evolved from these deep cosmic laws.

To study every detail from this point of view would lead us very far, although it could be done. In the present materialistic epoch, where there is no knowledge of Spiritual Science, there will be little understanding for these deeper laws of ‘being and becoming.’ We may therefore find ourselves faced with the question—and it is a wholly understandable one from the point of view of external knowledge—‘Why are the columns made of different kinds of wood?’ There is no allegorical or symbolical meaning in this, and anyone who raises such a question merely proves that life has afforded him no opportunity for the contemplation of deeper cosmic laws. The only rejoinder we can make is this: ‘Why, then, do you consider it necessary for a violin not to have only A strings?’ A man who wanted to use only A strings on a violin would be in exactly the same position as one who—perhaps quite unconsciously and naïvely—were to ask as the result of superficial knowledge, why our pillars are made of different woods.

We can develop these matters slowly, for we shall often meet together here. We can allow subjects that may prove fruitful to enter gradually into our feelings. To-day, therefore, I only want to speak of one matter that will help to stimulate our perception of what underlies the laws of true aesthetic form, on the one hand in the cosmos, and on the other in the microcosm, in the constitution of man. Before very long, the so-called science of to-day will undergo an overwhelming expansion, and only then will there be understanding of the true and deeper laws of aesthetic form.

In order to evoke a concrete perception of what I have here mentioned in mere abstract words, let us consider the following. I am going to place before you something that corresponds to a cosmological fact, a mighty cosmic fact. The drawing can of course only be diagrammatical. Let us suppose that this diagram represents, here the Sun, here the Earth and here the Moon. The sketch is only diagrammatical, for naturally I cannot express the dimensional proportions and distances of the heavenly bodies. That, however is not the point at issue. When the clairvoyant consciousness of the occult seer enters into a certain relationship with these three heavenly bodies, that is to say, with what they represent spiritually, the whole universe seems to be pervaded through and through with the interplay of the spiritual content of these various heavenly bodies. Beings have their home on all the heavenly bodies, as you have often heard; not only so, but they send forth their workings. Higher beings inhabit the heavenly bodies for long ages; subordinate beings are sent from one heavenly body to another and are the cause of currents being set in motion in the cosmos. These currents are often nothing less than the beings who are sent forth by certain elementary or higher beings from one cosmic body to the other. In the first place, therefore, clairvoyant consciousness perceives how magnetic or electric currents in the cosmos flow from one heavenly body to another; in more exact observation this resolves itself into a host, a stream, a swarm of spiritual beings passing from one heavenly body to another.

Now these three heavenly bodies (see diagram) stand in a certain mutual relationship to each other; they reveal their activities to each other and I want to speak of one particular aspect of these activities. To this end I will first divide the Sun diagrammatically as it actually appears to the occult seer when he directs his attention to these things. The Sun is seen divided into a kind of cross, into four chambers. The remarkable thing is that in the first moments of vision we see a kind of streaming current, but closer scrutiny reveals the fact that here we have to do with hosts of beings passing to and fro. We can see such a stream of spiritual beings passing from a certain “chamber” of the Sun to the Earth, penetrating the Earth and vitalising the Earth with solar essence, that is to say, with the spiritual force of the Sun, and thence streaming to their own chamber in the Sun.

This is cosmic reality but one sees still more—one sees migrations of hosts of spiritual beings who are flowing around and through the Moon (see diagram). They proceed from another chamber of the Sun: but they also flow in the other direction and pour through the Moon. Up to this point we are perceiving the activities of the inhabitants of three chambers in the Sun. Another migration or stream arises from the fact that these beings always return to the Sun after having passed through the Moon; thus a double stream has arisen. On the one hand the beings return into the fourth chamber in the Sun after having poured through the Moon, but another stream is formed because certain beings do not take part in the migration to the Moon; before reaching the Moon they turn back again to the Sun. This configuration reveals to us a kind of mirror-image in the cosmos, but we will leave this image out of consideration for the moment. It would be formed by a symmetrical expansion of the figure that is engraved there in the cosmos. This means, in effect, that there is revealed to clairvoyant consciousness a marvellous combination of forms, a figure engraved in the cosmos representing the interplay between the forces of Sun, Moon and Earth.

Now I will draw the diagram rather differently, with the Sun rather turned (Diagram II). The cross must also be turned. The line connecting with the Moon Moon must now be drawn differently. I am representing the same streams as in the first diagram only the Sun is turned a little. The lines are somewhat different but they arise within and flow into the same heavenly bodies.

Now I will draw the diagram again differently (Diagram III). Here I have assumed hypothetically that Ahriman and Lucifer have entered, bringing disorder in their train. I will draw the Sun, Moon and Earth more irregularly and again trace the connections between them. What have I now drawn? Exactly the same thing as in the other diagrams, only somewhat distorted as a result of the intervention of Ahriman and Lucifer. I have now drawn a sketch of the blood circulation in man, a sketch of how the blood flows from the left ventricle of the heart through the body, on the one hand through the brain on the other through the rest of the body, returning as venous blood; you also see the course of the small circulatory stream through the right ventricle and lungs back again to the so-called left auricle.

Thus we can read from the cosmos what man is as a microcosmos, only it must be remembered that Ahriman and Lucifer have approached him. Man is bound up with the cosmos; he is an actual expression of all the great cosmic connections. Now you need only think of the heart in man as the microcosm of the Sun, the lungs as the microcosm of the Earth (of this particular hierarchy of forces) and the brain as the microcosm of the Moon, and you have something both highly suggestive and significant.

If a figure were made of this diagram—that is to say, a figure copied from the cosmos and expressed in some motif—we should have before us a profound cosmic mystery merely in the combination of form. When a certain combination of lines underlies a figure of this kind—where perhaps only a few of these lines are expressed and the others drawn in quite another way—those who have real feeling and not merely intellectual understanding, will perceive a cosmic mystery in the very form itself. They will say to themselves: ‘What is it that this form expresses? I do not actually know, but I feel that it expresses a mystery.’ It is this that inspires our souls and makes our hearts glow when we look at certain forms. We cannot always be conscious of what lies behind them, but our astral body, our subconscious being, contains the mysteries of the cosmos and senses them in the depths just as it contains the secrets of mathematics, as I told you in the previous lecture. When a man says, ‘I feel beauty here, but I cannot explain to myself what it really is,’ something is taking place in his astral body. This he may express by saying that he senses the existence of deep and mysterious secrets of the cosmos which do not take the form of ideas and thoughts but are expressed in a feeling, ‘Ah, how beautiful this form is.’ The reason why he feels this as warmth pouring through his heart and soul is that if he were as conscious in his astral body as he is in his ego he would have a deep knowledge of the cosmos.

These things must teach us to understand how art has gradually developed in human evolution and to realise that true works of art in the Goethean sense are ‘a manifestation of higher laws of nature than the ordinary intellect of man can divine.’ We find an inkling of the truth of these things more especially when we go back to what modern opinion holds to be the “primitive art” of earlier periods of human evolution. This is because in those olden times a certain primitive, atavistic clairvoyance was a common attribute of humanity and because man then created forms from out of this clairvoyance. Many of the forms to be found in primitive art can only be understood when we realise that they were the outcome of this primordial clairvoyant consciousness. Men experienced the content of their astral bodies as living movement, tried to express it in a kind of noble dance, and then converted it from the Dionysian dance into Apollonian design and painting. Such is the origin of certain forms of early art which often seem to us merely primitive, but which in truth have sprung from a deeper understanding of the spiritual world imparted by the clairvoyance of those times.

This, I think, will show you that in the sense of true, genuine art, the easy phrase ‘there can be no disputing about taste’ is wholly incorrect in its ordinary sense. Fundamentally speaking, of course, one can dispute about everything, even about mathematical principles. When one man applies a mathematical principle and gets a different result from another who also applies it, disputes can naturally arise and even become acute, but one of the two has made an error. The error, of course, is not so easy to discover in the case of beauty or art. Nevertheless man can attain to a point of view which convinces him that the forms and laws of true art are firmly established and based upon the deeper laws of cosmic being. Perhaps it may be admitted that the principle ' there is no disputing about taste' only penetrates into life by dint of effort, that it is a conception only to be evolved very gradually. But in the course of his life a man can be convinced of the truth of it when he realises that art is a manifestation of higher laws of nature which without art would never be revealed. Here again I am using Goethe's words. Man can indeed be convinced that art is this manifestation of higher laws of nature about which there can fundamentally be no disputing.

In the light of what now should be living within us, not so much as thought, but as feeling, we must gradually be able to work our way to another perception. What is really happening to us when we delight in forms that are truly artistic? We are passing out of ourselves, penetrating with the soul into something that is real, outside ourselves. Therefore it is not at all unnatural that in a building which belongs to the present and future we should set out in full consciousness to create forms which will help man to conquer the consciousness of merely physical and material actuality and feel himself expanded out into the cosmos through the architecture, sculpture and all that this work of art may contain. Much will have to be done, however, before this feeling will be able to penetrate into every sphere of art and be admitted by modern science. Darwinism, and all that it brought in its train in the nineteenth century, rendered great service to the progress of human knowledge and culture, but it gave rise to many one-sided conceptions, for instance, in the law of so-called “selection” which has been laid down as a universal law, although it only holds good in one connection. The knowledge of this law is very important, but to lay it down as a universal law is the result of distorted, one-sided conceptions. People have been led to think somewhat as follows. They ask, ‘Why is it that the structure of living beings is contrived in accordance with expediency? What is the origin of this?’ The monistic materialist of the present day answers: ‘We are no longer as stupid as our ancestors. We have great intelligence and do not therefore believe that some spiritual being or other has endowed living organisms with this “expedient” structure. It is part of nature that the expedient and the inexpedient (the fit and the unfit) should originally have arisen, concomitantly. These two elements then entered into the struggle for existence where the fit conquered and the unfit was exterminated. The fit passes down through heredity, so that after a certain time it alone remains.’ The ‘fitness’ of the organic structure was thus explained by the law of causality.

This conception is then applied in a special instance. Some creature lives in a certain environment and has this remarkable characteristic, that its colouring is the same as that of its environment. Certain creatures live, let us say, in sand of a particular colour. In such cases observation shows that the creatures take on the colour of the sand. Those who adhere to the theory of selection and expediency say: ‘It is expedient for these creatures to have the colour of their environment, for their enemies do not see them and hence cannot pursue them. They are not destroyed. They have this advantage over other creatures whose colour differs from that of the sand. Once upon a time there were creatures who colours resembled the sand, while others were of every possible hue. But these latter were seen by their foes and destroyed; they were at a disadvantage in the struggle for existence.’ The others, however, who were, by chance of the same colour as the sand, remained, and this quality was transmitted to the following generations. The creatures who were differently coloured died out and those like the sand maintained themselves in the struggle for existence.' This is a highly plausible train of thought and it has dominated the minds of men for decades. In sandy places hosts of these tiny creatures of exactly the same colour as the sand are to be found. According to materialistic, monistic Darwinism they are supposed to have originated as I have described. But actual facts upset the conclusion, for, in spite of it all, as soon as these creatures show themselves they are destroyed by their foes. The whole conception is based upon a chain of argument that does not reckon with the actual facts. All these materialistic speculations and fantasies will one day be replaced by true insight which may indeed seem grotesque and paradoxical to many people but which will explain, for instance, why the polar bear is white and not black or brown. The insight will arise that there is an astral nature, that every animal has an astral body and that soul processes have their seat in this astral body. The greyish coloured creatures in the sand have of course no ego, but they have an astral body, primitive though it may be. An interplay arises between this astral body and the colour of the environment, and the effects produced by this interplay between the greyness, let us say, of the environment, and the astral body, pass into the dimmer consciousness of the astral body and permeate the whole being. It is just as if you were to look around here and say, ‘This is wood, I know that it is wood.’ The creature lives in the sand, its astral body is permeated with the colour of the sand and the consciousness of the colour of the sand' flows through its whole being. It takes on the colour, saturates itself with the colour of the environment which has been consciously absorbed. The colour is of course modified by every struggle arising between the immediate colour of the environment and the direct light of the sun. The influence of the direct light of the sun on the astral body, however, is such that, by way of the soul nature, something that in turn streams out and permeates the the whole being enters into the astral body. In the very colours of birds' feathers and skins of animals man will recognise the deeper effects of the consciousness, which is the result of the interplay between the astral body and the environment. The living being lives and moves in the flowing ocean of colour and identifies itself with this flowing colour essence. The human being also does this below the threshold of his ego, but in a higher sense. Our life, therefore, is bound up with the life of the flowing sea of colour. As human beings we have the advantage of the animals in one thing only. I can now do no more than hint at it. Think, by way of comparison, of certain animals which always swim under water and never come to the surface. They have water in their environment. They adapt themselves to what they take into themselves from the water. Others have to come to the surface and they too adapt themselves to what is above the surface of the water. Instead of the water, think now of a flowing sea of colour and light. All animals live, as it were, under the surface of the sea of colour and light, hence they adjust their outer covering primarily in accordance with this flowing colour and light. Man with his ego consciousness stretches out beyond the sea of colour and light and the very fact that he can do this gives him his ego consciousness. When man's colouring is influenced, as in the different races, the influence is not, in his case, the outcome of colour and light, but of the conditions of warmth and climate. The reason why humming birds in certain regions are decked with such a variety of colours is very different from the reason which causes human beings in the same region to be of a negroid black. The birds have been worked upon by colour conditions, and man by the warmth condition, because, in effect, the human being with his ego rises above the sea of colour and this only works in his astral body. Otherwise—to use a radical and therefore paradoxical expression—if the agricultural labourer who is perpetually surrounded by green had no ego whereby he reaches beyond the sea of colour, he would go about with a greenish skin; and the skin of the city man, living perpetually among grey houses and seldom leaving them, would have a horrible greyish tint—that is to say if primordial forces were at work., Our astral body none the less is immersed in the flowing sea of colour, but all that the astral body absorbs from this sea of colour has taken on a different activity. Our hair is not coloured, nor if we had feathers would they be coloured by what the astral body absorbs; instead of this, we have perceptions and feelings in connection with colour without diffusing the colours through our being. If we were simply to absorb the green or blue or red into our astral body and diffuse them through our being, thus giving ourselves the colouring of the outer world, we should have quite a different relationship to the world of colour than is actually the case. We do not, however, do this. We absorb the colours into our being in a spiritual sense, so that blue, for instance, becomes the expression of rest; red the expression of all that is passionate, fiery. Colour is changed into flowing perception or feeling in man, because he reaches out with his ego beyond the flowing sea of colour. Here is a proof that we float in the colour essence of the cosmos and that even when we are merely contemplating the colours of nature we must try to perceive in the aesthetic sense, to establish standards of beauty. This however implies that we must learn to grow into colours, to live in them as within our own element. One seldom finds this feeling for colour, even among people who think a great deal about art. Take, for instance, Hildebrand, who is an exceedingly good artist and who has written an ingenious book on the subject of artistic forms. We read there that colour alone cannot suffice for the real portrayal of things; there must first be the design, the drawing. This, however, is not correct. Hildebrand thinks that when he has a coloured wall in front of him, he is simply looking at colour, possibly blue or red, whereas if he draws contours or designs upon it he has an expression of something. If a surface is covered with blue or red it does not express anything definite—at least according to Hildebrand. Nor this is not the case. A surface covered with blue produces an impression which may be expressed in the following way. Instead of the area that appears blue, the feeling arises that blue takes one into greater and greater depths, to distances ever more remote, to the Infinite, as it were. The blue colour takes one along with it—on and on. Red seems to fight with one, to approach.

This of course is somewhat radically expressed, but the whole colour scale thus reveals itself as living being. Just as forms with clear contours express something definite, so does colour place before us something quite definite, differentiated. To fathom these things, however, will be the task of future Art—and in what sense? To understand this we will consider the real nature of the spirit of human evolution.

Human evolution proceeded from conditions of primitive, atavistic clairvoyant consciousness. Man gradually worked his way upwards through the different civilisations until, during the Graeco-Latin age, his ego came to birth in the intellectual or mind-soul. We are now living in an age when the ego rises into the consciousness soul (spiritual soul) and has then gradually to rise to Spirit-Self or Manas. In the ages preceding the birth of the ego, of the ego consciousness, art proceeded from direct inspiration which flowed into man from the spiritual world, and all the different forms in art were an expression of this. Suppose a man went out into the on-coming night and looked at the moon. The atavistic clairvoyant consciousness he still possessed gave him the knowledge that here was a revelation of the connection between his brain and the moon, that his lungs breathed in all that the earth's being was communicating to him. The sun had set, but he knew that in the pulsating beat of his heart he bore the sun workings within him. Then man felt—or rather he ‘saw’ it in the atavistic clairvoyance of those ancient times—he felt: ‘Yes indeed there is a connection between earth, sun and moon. Spiritual Beings are hovering up and down between the sun and moon!’

“Like heavenly forces rising and descending,
Their golden urns reciprocally lending.”

(From Goethe's Faust. Scene I.)

... Then came the age in human evolution when this old clairvoyance gradually passed away; man entered into a condition where he could only perceive the external world of sense. Nothing flowed into him from the spiritual world and it became necessary to resort to a different realm. Every artistic impulse lived originally in the moving being of man himself. He tried to imitate or copy what he perceived in the cosmos by expressing through his hands and with his hands the form that he felt to be living in his hands like a cosmic force. At that time he had to translate into form what he expressed in gestures. It did not occur to him to copy or imitate an object in the external sense. All that lived and pulsated within him, flowing and breathing into him from the cosmos, developed into art without any mere imitation, because the inner life surging within him used him as an instrument. He was the instrument guided by the cosmos itself.

This was no longer the case after the old clairvoyant consciousness, which linked man to the cosmos, ceased. Imitative art came into being, for man no longer possessed within himself the power which guided the lines and other factors of art; he no longer felt, I will draw near to the Godhead. ‘There is the Godhead and I will approach.’ When a man felt himself rising to the Godhead he was conscious of the perception of blue, and if he wanted to give expression to this feeling he used the colour blue. But if he was conscious of the approach of an enemy, an alien being bearing down upon him, then he used red. He experienced the flowing sea of colour within himself and there was no need to imitate or copy. This was no longer the case when atavistic connection with the cosmos ceased. Imitative art came into being and attained its summit, so far as sculpture was concerned, in the Graeco-Latin epoch, and so far as painting was concerned, in the age which marked the transition to the fifth Post-Atlantean period. To those who have eyes to see, external history would also be able to prove the truth of these things. Try to think why it is that peoples from Northern and Central Europe who came into contact with Graeco-Latin culture remained so long in a state of barbarism and could not find their way to art. The reason is that these Celtic, Germanic, Slavonic peoples had remained at an earlier stage of evolution than the Graeco-Latin peoples. They had not reached the stage of the full birth of the ego and understood nothing of true imitative art. They came along afterwards with a reinforcing impulse. Hence when we study the art of the Middle Ages we find that the significant elements there are not those of imitative art. The characteristic qualities of mediaeval art are to be found in architecture where man does not imitate but creates out of his inner being. It is only gradually that the imitative element in art entered into the northern peoples.

Nowadays, however, we are living in an epoch when man must again find his way into the spiritual world, when he must pass over from imitative art to a new form of artistic creation, when there must be a true renewal of art. The imitative arts reached their prime in the sculpture of antiquity, in Raphael, Michelangelo and others. Something different hovers before us now—a consciousness that penetrates into the spiritual world and at the same time brings down all that exists in forms and colours in the cosmic ocean flowing spiritually around us. A beginning must be made. Something that is not achieved by imitation and which is all around us must be brought down from the spiritual world. I have already spoken of the extent to which this conception has flowed into certain forms in our building and on another occasion we will speak of the new conception of the art of painting. To-day I only wanted to try to deepen the feelings and perceptions which must be ours if we are really to understand the transition which must come about before the old forms of art can pass over to the new.

I hope that those friends whose unselfish and devoted labours are revealed each day that passes, will work in such a way towards a mastery of the forms which are necessary to our building, that although it be only a primitive beginning, there will none the less be a real beginning of a spiritualised art. I hope that they will find more and enthusiasm, greater and greater joy, in the consciousness that the World-Spirit demands us to help in the task of establishing in human evolution those things which must be established in our own fifth epoch and during the transition into the sixth. If we understand this, we link ourselves with the World-Spirit working in human evolution, of Whom we try to gain knowledge through true Spiritual Science. All the impulses of this Spiritual Science can pass over into artistic feeling, artistic activity and experience of the cosmos. True enthusiasm and devotion are necessary, but they will grow in us if we lovingly rise to the Spirit Who has guided mankind from the beginning of evolution. That Spirit will not forsake us if we dedicate ourselves to Him with upright hearts and in the real sense—if our labours are not a sentimental prayer, but a true one arising from the power flowing into our inner being from the World-Spirit Who is leading us, and if we are filled with the inspiration of the knowledge that we allow the work of our hands and souls to be guided by the power of the Spirit within us.

In this sense, then, let us continue our work.

My dear friends!

For the kind of striving you are involved in, it is of primary importance to cultivate a true impulse for feeling yourselves within the spiritual world as well as striving towards the achievement of such an impulse, but taken from the viewpoint of your Movement, of which I intend speaking to you today. You see it really involves establishing a connection with a definite point to enable you to link to a spiritual impulse, if you want to be a sure, broad minded, active person, which you all want to be. It involves enlivening the appropriate impulses for this particular activity. From my observations in the spiritual world as such, it appears that the following will be helpful to you.

A connection can be established with the manifestation of the spirit of speech, the wielding of the speech genius. We must firstly be very clear, my dear friends, how far we are removed as a rule from the real spiritual, inner self-activation of grasping speech within ourselves. We basically are involved with speech but without its divine quality. We take up speech in such a manner that by the very act of applying it to ordinary life, we actually profane it. We allow ourselves as contemporary people to use speech by not venerating it in any way at all. We basically speak in sinfulness and this can awaken the awareness that our speaking sinfully enables us to acquire an attitude, I may say, to develop a relationship with speech towards obtaining a spiritual impulse. Examples to confirm this arise of course from all areas.

How many people today have obtained some guidance which empathises with any of the sounds in speech? This naturally means a large number of sounds are spoken conventionally and inhumanely, without comprehension, uttered as if without human input. Who feels at the moment the word “harden” is spoken, that in expressing the word the speaker's mood is permeated by something which hardens it like a mineral and simultaneously cools down his mood? Who feels, when the word “Word” is spoken that it is linked to life from ancient times, a past spiritual weaving which has been killed in the present time, the past crystallized in the present, and so on? We have absolutely no experience of the most important words any more. I would like to know how many people today have the experience with the word “thinking,” how many people have an experience with the word “feeling,” the word “willing.” This I'm only saying to you with reference to what I really want to entrust you with today.

You may of course name yourself in the most varied expressions of language. You can call yourself “I” as one does usually, or you can start to theorise about it and say to yourself you can be called a “human-being” (Mensch).¹ Then you substitute the speech genius and determine your own being out of the being of the language. However today a person has the feeling when he does something like that, he is applying a word which he designates to himself. When a person of today says to himself he can be called a “human-being,” he thinks that under all circumstances he has in a comprehensive way with a word, he believes, described an idea.

Now, when the starting point is feeling, it is good: in the true sense of the word language is so little understood, making the description which a person as a human-being applies to himself actually something whose understanding must first be wrestled with, whose understanding must first be arrived at. Feeling should actually always be a starting point so that when I believe I can describe myself in some or other words, even in my mother tongue, they designate an infinite pride in me. When we permeate ourselves with the feeling that we believe we can manage a language, even our mother tongue, so far removed from the spirit that we can legitimately name ourselves with the word “human-being,” if we consider this belief as terribly proud then we start to draw courage for the preparatory feeling towards a specific spiritual impulse such as I am indicating today. We should much more often be able to say: ‘I am placed on the earth as a human-being through some or other divine circumstances unknown to me and this leads me to call myself a “human-being,” but the basis for this description lies high above my horizon. It is the will of God who prevails here, who has lead me out of the unconscious deep substrate, to describe me as “human-being.” I have as a human-being, as this human individuality standing on earth, actually not the right to characterize myself.’ Then the next step must be to say to oneself: Before I can become capable at all of understanding the entire preliminary stages in existence which leads to me saying “I” to myself, I must undergo three developmental steps—right up to the judgement which I may express as the following: I have no right to call myself “human-being,” I need to first go through three steps of development, I must push through three tests. When I have passed these three tests to satisfy my own judgement, will I have earned the right to say to myself: ‘You are a human-being.’

This we should actually feel toward every spoken word: an extraordinary noble humility towards the point of origin for the development of spiritual impulses. We need to say to ourselves: Just like we as human-beings stand on earth today in our 5^th Post-Atlantean period, we may, if we are honest people, start by falling quiet, name nothing and then start to conquer the three steps which will give us the right to rename things out of ourselves. Through this can we first get a feeling for how extraordinary a meaningful cosmic experience it had been, as indicated in scripture, that in the presence of God Adam was permitted to name animals and things, which only God's proximity could enable. We come through such experiences which need indeed to be concrete personal experiences, to the necessary depths of the scripture, so that it, through its inner power which we can give it, reach the necessary nuances and coloration and out of every word in each verse let it ring out, to which we can't merely say: ‘We don't have the right to name things’—but we could say: ‘Through God the right has been given to us, to name things out of ourselves.’

These things must firstly be experienced through the depths of our soul in a priestly way to really encounter the world. Outer gestures do not make a priest, because the priest expresses what comes out of the deepest depths within. When we designate the words “human-being” as such to ourselves, we should only be able to do so when we have gone through these three stages:

The being to whom I want to ascribe the word “human-being”
has depths which I must first need to fathom;

The being to whom I want to ascribe the word “human-being”
has heights to which I need to rise first;

The being to whom I want to ascribe the word “human-being”
has widths which I first have to look at and grasp.

These three sentences contain something meaningful: being a human-being. By deepening these sentences through meditation, they can take you a long way.

In truth it is so: by the human-being placing himself in earthly existence he places himself outside spiritual heights. Solely through the fact that our earth existence is a cooperative task towards human development, cosmically validated, do we contribute a part of our totality as earthlings. Earth shapes us while we walk on it between birth and death, as earthlings, and everything which is shaped out of the earth come out of the depths which cooperates in everything, even in the most minute parts of the smallest organs in us. Just imagine the earth as a being in space has endless secrets within it which work creatively. How your eyes, your ears are formed, how every singular, how every smallest member of your body is formed and fashioned, for all this the creative forces lie within the earth. If we succeed in gradually grasping what the earth's expression of its inner being is in its countenance, with thinking, feeling and willing as an unveiling of her inner secrets, so we meditatively, gradually come to search for an answer to the question: How do I fathom the depths of the being of man?

When we succeed in placing ourselves into our bodies as the multitudinous ways of crystallised earth, which dissolves the crystallisation again, atomised to a powder, when we succeed in observing this development, pulverising and re-crystallising which in the course of time was characterised for the sensitive human-being, for example with Brahma, Vishnu, Shiva; if we succeed in experiencing this entire process which will be for us a kind of bed of the Godhead, by us being embedded in it, so that the bedding within this Brahma-Vishnu-Shiva process becomes something like a cosmic sleep for us during our earth existence, if we experience this crystallisation and dissolving as something which weaves through us with a cosmic urge for sleep, so that we could say: the human-being is so profound, so deeply fashioned in earthly existence that the depths of consciousness doesn't endure but with the entire created earth as a physical body it expires into a cosmic sleep—then we gradually approach the feeling of what it means: what it is for the human-being to be connected to the depths of the earth. If we can finally say to ourselves: the earth forms us out of its depths, permeates us out of its depths with earthly sleep, while out of the depths of earthly sleep the archetypal divine works fully consciously, then we experience something of this earthly depths within the human-being. If we could say something like: the harder the earth appears to us, diamond hard, the harder in its parts, just so more true, so powerfully speaks from this diamond hard heart the condition of sleep of the spiritual world, the light filled spirituality which works in the earth as awakened, active divinity.

Thus we need to go through our meditation in an ever more deepening feeling way and transfer the earthly foundation and say:

‘Oh man, before you can name yourself, before you can establish your depths, you need to ever more deepen yourself into the foundations of the earth.’ When we observe plants sprouting out of the earth, we may acquire a more lofty feeling of piety, a feeling of reverence, that in every plant morsel we can behold something of ourselves, something like a revelation of what is happening below in the earth. We must really clearly understand the exchange of activities taking place between the earth's depths and the breadths of the heavens. See how the blossoming roses grow out of the earth, look at the particular way the rosebud pinches its petals so tightly together as to complement the ground of the earth, counter positioned to the central point of the earth as a mighty rose of light, permeated with divine thought gestures which need to wait until the rose unfolds its bud upwards. Every sleeping rosebud you empathise with the waiting, creating, living light rose in the earthly depths. So it is with all plants. Look at the green cover of plants over the earth and experience that which sprouts out of the earth as green, in the depths of the earth, as quite light-filled but permeated with deep violet, which appears in the world, weaving through it with life. Then you have something which I have said to you: ‘I may only call myself a human-being, when I have explored myself in the earth's depths.’

So the feeling must be reached towards becoming worthy through such meditative penetration, through the conquering of this first step, for the word “human-being” to be used for people. When one takes what the profane person takes as obvious, as a level hovering high above and think one can only reach this level by climbing up to it; through humbling yourself three times more than an ordinary person, becoming three times more humble than an ordinary person believes himself to be, then one is only starting to sense oneself gradually approaching the calling of a priest.

When one has gradually in such a way led oneself to reach the first step, then one takes on the second step which lets us look into the infinite widths of the worlds and one says to oneself at the present moment: Oh, how trivial this world has become, where humanity has only developed trivial images of the wide world. Yes truly, wiser than the wisest student was Stifter's grandmother who was asked about the evening red glow and answered it was the mantle of God's mother, which is hung out in the heaven to be aired. This naive, picturesque imagination is in contrast to scientific knowledge much wiser, much wiser than the most learned astronomy.

This one must be able to absorb: To actually see the shining stars in wide space, stars with essentially the eyes of divine spiritual beings who glance down at us, children of the earth, while their spiritual hands reach out to us, while our spiritual hands reach up to their spiritual hands because we were with them before we came down to an earthly existence. The gods look after us out of space, out of the heights above worlds, in order to explore how we feel towards their predisposition while our spiritual hands reached their spiritual hands. When we are able to possibly develop many imaginations of the heights and become more and more empathic, how the being of humanity originate out of the heights, towards which it needs to climb up once again, then we will be able to come one step closer to earn the right to, as people, call ourselves ‘human beings.’

The word ‘human-being’ must first be dipped into the depths of the earth, as I have indicated, so that its absorption during this immersion becomes part of our minds and enable us to say: We understand this. Now this word ‘human-being’ need to rise up with the mists into the heights and give us the feeling that it will come again in the falling rain, when the word “human-being” will carry within itself the possibility of learning to understand it. We really must initially be clear about everything which works between the depths of the earth and the heavenly heights. In a lively way we must follow the haze rising from woods and mountains. We must not believe that the haze is rising from an area which belongs to the earth. We must develop every kind of modesty towards those people who see in a drop the dragon rising in a thermometer or a barometer, to facilitate measurements. The tendency is to immerse everything in earthly images only. We must reach a point where we can say: ‘How foolish to believe thunder develops out of the friction between clouds; clouds consist of water as every child knows, all moisture is completely kept away from a glass rod if electricity is to be created.’—Naturally this foolishness comes to the fore when a person tries to experience something in the heights of heaven which he experiences on earth for he has descended down from the heavenly heights and now he needs to feel related to it again before he can truly call himself a human-being. We must clearly understand that while the fog rises out of the mountains and forests, where water is somewhat different than it is on earth, in regions where water itself becomes spiritualised, it is ‘de-watered’ and goes through spiritual processes so that it can materialise once again until it descends again as rain out of spiritual spheres. We must know that if we rise up into such regions then we need to be familiar with these regions of our origination, out of which we descended from in a previous existence. We need to know that lightening is something which rules and weaves in spiritual regions and take the imagination of ancient times, where lightening was the arrow of the Gods, as an imagination far more wise than we can ever make today.

In total stillness we must be able to develop such meditative imaginations in the depths of our minds, enabling us to be the leaders turning a completely de-spiritualised world culture towards the Spirit. When we turn towards the hard earth, we must also turn towards the gentle, flowing water, combining with one another in the depths, right into the most concentrated minute matter, which expands in the heights and must atomise, then coalesce to become rain again in their descent to earth. We must discover all the secrets of water, everything relating to water and draw it all together in our minds. We must meditate over it, we must ask ourselves: ‘How does the sun's warmth come out of the world expanse during summer and into the earth to enable plants to bear fruit which turn ripe? How does this warmth of the sun sink into the earth to enable the farmer to entrust his seeds in the earth's warmth during winter?’ At the end of winter it is this warmth which expands again into the vastness of existence. This warmth, found in all areas of existence, working in all cosmic undertakings, is a communion of the opposites between the heavenly heights and the earthly depths. As human-beings we originate from both. We must fathom the earth's depths before we can enter into the world's expanse.

By increasingly entering into such meditations we come to a kind of feeling, a mindfulness, towards the second step, which gives us the right to apply the word ‘human-being’ to ourselves. We must achieve an awareness that all languages can only be provisional, until through the third step we have reached that union with the linguistic genius who actually speaks unconsciously within us while we, when we have made ourselves the tool of God's Word, only then need to have the right to apply the word ‘human-being’ to ourselves.

As a third step we must try and observe the world's expanse. This we can perceive when the rising and the setting sun becomes a reality in our minds. Similarly with the rising and sinking stars when we learn to understand the great journey of the sun chariot going through the world, then we are really able to recognise what the variations are between East and West, what is different from Southeast compared to Northwest and so on. This we can observe when we are able to say to ourselves: You as human-being may take five steps and so change your position on the earth's surface. For you to be able to do so, like the animal as well, is as a result of forces which draw from East to West in width and breadth, also working on you. You are also shaped out of the earth's depths. While the heights of heaven throw light on you from above and forms and enlivens you, you are all given the ability to be formed into beings able to walk on the earth's surface. The world's expanse you should sense and you can sense this by placing yourself in some distant landscape and experience the air as becoming something increasingly more real. In your immediate surroundings the air appears transparent to you, you don't see it; when you look at a mountain you can paint the air with it because it appears as dew on the surface; when you look at the air in the distance then you see the blue sky. Drenched with it you experience the beings of light as a feeling which becomes real because the experience is bound to actions of will. Thus you rise to the third step in your meditation which leads you to earn the right to name yourself a ‘human-being.’

When you deepen this step in the secret of breathing, you start to understand what the air and the widths of the world are; what is working in the heights and depths and in the horizon and you admit: what permeates your breathing lives in the wide world—it is how the wide world experiences you—and it is this that you must sense in your breath. Further, you must sense in your breathing that an act of will is the basis of penetrating your entire being with the powerful impulses of breathing. You get an inkling of how the depths of the earth give material cohesion to your entire body which you transform according to thoughts given to you from the wide world. So they work together in the whole person:

Depths of earth in your Physical
World widths in your Astral
Heavenly heights in your Etheric

Thus you can feel entire cosmic dimensions in yourself. You can sense when you enter with your feeling into the diamond hard earth how you are a sleeping being. You can feel, when you raise your gaze to the heavenly heights, you are snatched from sleep and become a dreaming being. Yet you can also feel how you are a being who is awake in the width of the world. Gradually you learn to recognise the comic human in the earthly human-being.

In this way you learn to recognise how the human-being is actually formed by God out of the entire cosmos, placed by God on earth. Thus you sense the threefold positioning in the cosmos. This is how you learn to feel how the Father God works out of the earth, whose lively activity must preferably be looked for in the past because what has remained is the firm ground on which we stand, the fixed forms repeated in the world, all that has remained appears to us in fixed images. By meditating with our mind sunk into the earthly depths we hear the words of the Father God sounding up to us. Out of the heavenly heights we hear how the presence of God speaks to us but the words are more profound and more complicated that human speech. God has descended from the heavens down to earth and had to go through the Mystery of Golgotha to allow heavenly speech to penetrate our words. The actual communion of the earthly with the heavenly we can depict in the rising water vapour, in the rain which falls down again, in the rising and again descending warmth of the world. When we allow that to work in us it will permeate us with spirit and we will sense the presence of Christ in those who we feel are under the influence of the heavenly heights. When we penetrate into our breath as coming out of the widths of space and we humbly link our feeling to what happens at every instant, when we in our physicality, ruled by the forces of earthly depths, feel formed and shaped under the leadership of Christ Jesus out of the heavenly heights then we come to really experience, and are permeated by, the activity of the Holy Ghost as the fulfilment of the Trinity and thus out of this our meditation could be:

The Father God has given me the strength which lies in my material existence, as solidified Spirit.

The Son God is always the heavenly which lives in me, which works and weaves like a watery cosmic existence, which is a symbol, an image of it. I sense Christ-God in all my weaving and living, in all which has made me from a child to an adult, in all which grows in me daily and needs to perish again, enabling me to be an earthling through my becoming.

I feel the Spirit God carry into the future that which Christ Jesus has become in us, in the past.

You see, when you meditate like this on the content born out of a word, a word previously only used provisionally, then you have earned the right to call a person a ‘human-being.’ We must begin by developing reverence towards the genius of speech because through such a meditation real reverence is cultivated. Our starting point must not be to refer to the outer impression of the human form only but as a human-being created by God, as a thought from God, as a God-filled human-being, when we speak.

When we prepare ourselves as we have through our meditation on a word such as ‘human-being,’ then the impulse is born for these three steps to be applied to some other words and for the human speech on earth to be implemented in this way. The genius of speech will teach us how we can become living tools for the Word of God when we allow the congregation to experience this Word of God. The Word of God is always there, and what we are doing, is but a moment's experience of the continuous spiritual cosmic weaving Word of God. In the very first beginnings the word existed, in ancient beginnings it was already divine. When we are however not in the position to sense the holiness in the words ‘human-being’ for the people, then our approach is not right, we do not have dignity to also express the first words of the St John's Gospel in the correct way. The priest today has not yet come so far as to be able to say these words in this way.

In our time the primary importance for priests, if they continue in their calling, is to further such things. What has actually been left over from the ancient words revealed from the holy heights above the earth? What has remained from the words such as “Deus,” “Christus,” “Spiritum”? Earthly sounds they now are, hardened by dogma. The truth within words need to be awakened in us, the truth of these words must live in us. We may not neglect anything which will still make it possible for the old, hardened and therefore dogmatic words to become alive again within us. We may no longer turn and twist in the way it was done with God's words in past times in which the Catholic Church extracted the Mystery of the Mass.

In the Old Mysteries priests were far more humble than those of today, when they are like I have just described them. The priest of old said to himself he couldn't be a priest if he was just as he was. As a result, before he was allowed to speak, those things were performed in which the last remainder of incense was still held. As a result of the sensing, which has come to its right in our Consecration of Man ritual, there is indicated that in the Mysteries of old, outer substances were used to shift the consciousness of the priests. This resulted in them feeling shifted out of their bodies and enchanted by the genius of speech, taking them to the higher Genius so that the priest of old, out of his body, experienced the Being of God. No priest was of the opinion that he could move his tongue when he expressed the Word of God; he knew he had to first go out of himself and allow his tongue to be moved from outside. We can no longer do this today and nor should we try. We should through inner spiritual means, with internalized feeling and will work towards the understanding of the foregoing, when we can call ourselves ‘human-beings.’

Just consider, my dear friends, what the Act of Consecration will become under your handling when you start from today taking these things I've spoken about into your priest meditations. These things can also just gradually be taken in by us. Mankind has distanced itself from the divine and must find its way back again. We have absorbed the Act of Consecration into the Christian Movement for Religious Renewal like religious artists. Today we have come to the point where what can only be accepted like a religious art must be taken up in such a way that we are in the position to make it into a lively organism, in order for the Act of Consecration to become really alive and in this way be experienced within the Christian Community as ever new at each fulfilment of the ritual, just like the physical body experiences something new each time it takes in nourishment.

My dear friends, take this into your souls: the Act of Consecration is to become alive. Through this you will earn the right to place yourselves in the earth's becoming and through the Act of Consecration be present within the earth's becoming. Then may you express the following truth: If this Act of Consecration is not performed then the earth will waste away and remain without nourishment. It would be just as if no plants would grow. Plants grow in the physical world; the Act of Consecration of Man must grow in the spiritual realm. If it was not enacted there on this higher level it would be the same as if on the lower level of the physical earth no plants would grow. A human-being only has the right to say this when he or she succeeds in continuously enlivening the Act of Consecration so that this self-expressed word ‘human-being’ has been achieved in the correct manner and being and weaving, within the earthly existence, through achieving the three steps of inner soul development.

Only then, my dear friends, when you have experienced it in this sensitive way can you really place yourself in the right way in our present time. According to your need to gather again after a certain time, I may say this to you, because it belongs to the entire development of the Christian Community. Thus you have taken something full of life into yourselves which can work in an enlivening way in yourselves. I wish that today's words are taken in all seriousness, in the right way.

• 1. Translator's note: “Mensch” has no English equivalent. Collins Dictionary considers mensch used in English as “a well-meaning person.” Reverso suggests ‘human,’ ‘person’ and ‘man.’ Google adds ‘individual’ to this list. The word ‘human’ is seen in contrast to ‘animal’ or ‘robot.’ To translate “Mensch” as ‘human-being’ is not quite correct, nor is ‘individuality’—the latter indicating a person being different from others in some way. “Mensch” has a humane as well as individual character so the best solution is using the expression “human-being” in this translation. As “the Word” is under examination, a hyphen is an attempt at forming a single inseparable concept.