The Rudolf Steiner Archive

Published in The Golden Blade, 1984. It is also known as, The Michael Impulse and the Mystery of Golgotha. It is the seventh of twelve lectures in the volume The Mission of Michael. The Revelation of the Intrinsic Secret of the Human Being.

For a true understanding of the nature of the human being we have to recognise his division into three members, each of which is, relatively speaking, self-dependent. We have within the human being the head, the organs of the breast system, and the organs of the limbs. These are of course crude expressions that are only roughly true. Under the name of limbs, for example, we have to include a good part of what is contained in the trunk. Moreover, as you will have gathered from my lectures, as well as from my book, Riddles of the Soul, there is a connection between the head of Man and his life of thought and ideation; the whole rhythmic activity in Man—roughly speaking, the breast system—is connected with the sphere of feeling; and finally the sphere of the will, which represents the essentially spiritual part of Man, goes together with the system and organisation of the limbs. Relatively speaking, these three systems of the human organism are independent one of another. Similarly, the life of ideas, the life of feeling and the life of will are each self-dependent, although at the same time they work together.

Now, as you know, we can best comprehend the difference from a spiritual point of view between these three systems when we observe them in the following way. In ordinary waking life Man is fully awake only in his head system—in all that has to do with the life of thinking and ideas. Everything connected with the life of feeling—that is, from a bodily aspect, with the rhythmic system—is a dream-life. Even in daytime the life of feeling pervades our waking life with a life of dreams. What goes on in the sphere of feeling we know indirectly through ideas, but we can never know it directly through the feelings themselves. The life of will is in still greater darkness; we have no clearer grasp of its real content than we have of the life of sleep.

A recognition of these distinctions allows us to indicate more exactly than is usually done the character and extent of the subconscious states lying below ordinary human consciousness. Subconscious ideas lie beneath the life of feeling; and still more deeply unconscious ideas lie beneath the life of will.

Now it is very important to realise that each one of the three systems contains within it thinking, feeling and willing. In the head system or the system of thought, a life of feeling and a life of will are also present; only they are much less developed than the life of ideas. Similarly, thoughts are present in the sphere of feeling, more feebly than in the sphere of the head and only coming to consciousness in a dreamlike manner.

One thing is usually quite disregarded, my dear friends, in our time of abstract science, and it is this. These subconscious members of the human being are more objective in proportion as they are less subjectively present in consciousness. What do I mean by that? I mean this. In our life of ideas, in our head life, we have processes which take place within us. On the other hand, what we experience through our rhythmic system, the processes that go on in the sphere of our feeling, are by no means our own individual property. They take place within us and yet at the same time they represent objective world-processes. This means that when you feel, you have of course an experience in yourself, but this experience is at the same time something that happens in the world and has significance there. And it is of extraordinary interest to follow up the world-processes that lie behind our life of feeling.

Suppose you experience something that affects you very deeply, Some event that moves you to joy or sorrow. Now you know that the whole of life runs its course in such a way that we can separate it into periods of about seven years in length. Roughly speaking, the first is from birth to the change of teeth, the second to the age of puberty, the third to the beginning of the twenty-first year, and so on. All these boundary lines are of course only approximate. Here then we have one division that shows itself in the course of human life.

The turning-points in the development of the human being which we arrive at by this method are clearly marked in the earlier part of life—change of teeth, and puberty—but later are more or less concealed, although they can be distinctly noted by one who knows what to look for. That which takes place in the soul and spirit of the human being about the twenty-first year of life is, for one who can observe it, just as clearly perceptible as the change at puberty is for external physiology. The division into seven-year periods holds true, in fact, for the whole course of human life.

Now let us go back to the event that makes a strong impression on our life of feeling. Suppose the event happens between the change of teeth and puberty. A very remarkable thing then takes place, which in these days of crude observation is not generally noticed. The impression made upon your feeling is there, and then gradually the vibrations of it die away in your consciousness. But something takes place in the objective world quite apart from what is in your consciousness, quite apart from any share your life of soul has in it. And this process that goes on in the objective world may be compared with the setting up of a vibratory motion. It vibrates out into the world. And the remarkable thing is that it does not go out and out endlessly into the infinite, but when it has spread itself out for a sufficient distance—when its elasticity is, so to speak, used up—it swings back and makes its appearance in the next seven-year period as an impulse that works upon your life of soul from outside. I will not say that such an event always comes back seven years later, for the lapse of time depends on the whole form and character of the individual life, but it falls into the course of the next seven-year period, although very often entirely without your notice.

Yes, my dear friends, we continually undergo experiences which strike in upon our feeling life and are the reaction of the world to an experience we had in the sphere of feeling during the previous seven-year period. An event that stirs and moves our feelings resounds again into our life of soul during the next stage of life. People do not usually remark such things, but anyone who takes a little trouble can learn to observe them, even externally.

Who of you has not at one time had the experience that someone you know well suddenly becomes dejected and out of humour? You have no idea why, but a change has come over him “out of the blue”, as we say. If you follow up the matter and have the eyes of your soul open to observe the particular way in which such a man conducts himself in life, if you can feel what is in between the words he says—or rather, what is within the words—then you will be able to go back to some earlier event that affected him deeply. And during the whole of the interval something has been going on in the world which would not have been going on if the man had not had that moving experience. The whole thing is a process which, besides being experienced by the man himself, takes place also as an absolutely objective experience outside him.

You will readily see how many opportunities there are for such things to go on outside us! They come about through our instrumentality, but they are none the less objective world-processes. These processes become involved in all that is going on among the elemental beings outside us, including such elemental beings as I described to you recently. You will remember how in another connection I brought them together with the breathing and the whole rhythmic system. Now you can see them working together with the rhythmic system indirectly through stimulation of the feelings. When we understand these things rightly, we are led to the inevitable conclusion that Man is continually creating around him as it were a great aura. And into the waves that are thus thrown up, elemental beings plunge; they mix themselves up, as it were, in the whole process and are able to influence the reaction that comes back on to Man—their power to do so, however, depending on the individual human being.

Let us picture the whole process. Something moves you deeply. You ray it out all around you. When it comes back to you, it is not unchanged; in the meantime elemental beings have concerned themselves with it, and when it works back on to you, then, together with the process outside you of which the elemental beings took hold, you receive also the influences and workings of these elemental beings. Man spreads out around him a spiritual atmosphere whereby he comes into contact with elemental beings—he and they mutually affect one another. All destiny that works itself out within the course of life is connected with these beings. For even within this life we have a kind of fulfillment of our destiny. If we have some experience today, then that experience has a significance for our later life. And this in fact is how our destiny is moulded. Elemental beings who feel attracted to us by reason of our nature, work at the shaping of our destiny. There they attain to a feeling of themselves: there they work with us and upon us.

We have here obtained an insight into the interplay between Man and his environment, and can see how spiritual forces are at work in the environment. By following this interplay, we can throw a light on many things that happen to Man in the way of destiny. An insight into these connections is nowhere within the scope of the ‘enlightened’ knowledge of our times; we can find traces of it only in traditions that have survived from earlier times, when Man lived in more elemental stages of consciousness and had more direct connection with reality. These traditions you will find sometimes very beautifully brought to expression in poems of earlier ages, where a destiny that befalls a human being is referred to the intervention of elemental beings. One of the most beautiful that has been preserved is a poem often presented to you in a Eurythmy performance. Here you can see how elemental beings from the Elf King's realm intervene in the destiny of Man. The poem runs thus:

THE ELF KING'S DAUGHTER
Sir Olaf rides from house and hall
Till late, his wedding guests to call.

There elves are dancing on the green,
Elf King's daughter amidst them is seen.

“Welcome Sir Olaf, your hand I'll take,
Come dance and join us for my sake.”

“I shall not dance nor dance I may,
Tomorrow will be my wedding day!”

“Mark well, Sir Olaf, and dance with me—
Two golden spurs I'll give to thee!

A silken sark snow white and fine—
My mother bleached it by moonshine.”

“I shall not dance nor dance I may
Tomorrow will be my wedding day!”

“Mark well, Sir Olaf, and dance with me—
A mountain of gold I'll give to thee!”

“To a mountain of gold I'll not say nay,
But I shall not dance nor dance I may.”

“If you refuse to dance with me
Illness and pest shall follow thee.”

Over his heart she struck amain,
Never he felt such bitter pain.

Pale-faced he sat on his horse so tame—
“Go back”, she cried, “to your worthy dame.”

And when at last he reached his gate
Trembling his mother stood to wait.

“My son, my son, oh tell me true
Why is your face of deathlike hue?”

“Of deathlike hue it needs must be
For Elf King's daughter did I see.”

“My son so dear, and loved so well,
What to your bride I needs must tell?”

“Tell her that to the woods I'm bound—
To exercise my horse and hound.”

At early dawn, at break of day,
Came bride and guests in their wedding array.

They feasted and drank of wine and beer—
“Where is Sir Olaf, my bridegroom dear?”

“Sir Olaf to the woods is bound
To exercise his horse and hound!”

The bride she lifted the cloth so red
There lay Sir Olaf—and he was dead.

There you have the elemental world interweaving in the destiny of Man, at the very moment when his destiny strikes in upon him with the shock of illness and of death. Please note the words exactly. In old poems these things are not presented as they would be in poems of recent times. (Herder took these verses from an old folk-poem). Of the poems produced within present day culture we may well say that about 99 per cent are superfluous. The poems that are derived from an ancient knowledge are always to be distinguished by the fact that they are true to reality. It could not possibly have been said in this poem that she struck him on the head, or on the mouth, or on the nose, but:

Over the heart she struck him amain,
He felt therefrom a grievous pain.

In this connection it has to be an organ of the rhythmic system, hence the heart.

What I want you to note is that here you have an entirely faithful reproduction in poetry of what actually goes on around Man in such an hour of destiny. It is in fact always going on around Man, but it makes itself felt particularly strongly in connection with the phenomenon of this periodic return of experiences in the sphere of feeling. For these always come back to us in a changed form. They enter into our destiny only after they have passed through whatever the elemental beings have found to do with them. Just as we live within the external physical air or among the products of the mineral, plant and animal kingdoms—in the very same way do we live with the subconscious parts of our nature in spiritual spheres. In particular, with our rhythmic system we live in the spiritual sphere of the elemental beings. And in that sphere is shaped as much of our destiny as can be shaped in the course of life between birth and death.

Only because in our head we are fully awake, do we rise up at all out of this interplay with the elemental beings. In respect of our head life alone we are not involved in the realm of the elemental beings. There in our head we emerge, so to speak, above the surface of the ocean of elemental existence, in which as human beings we perpetually swim. Here then you may see how experiences can come back in the form of destiny even within the ordinary course of life, when they are related to our rhythmic system.

For the limb system, too, there is an interplay with the environment, but it is very much more complicated. Here again the events swing back; but they make a wider circuit and come back only in the next life or in one of the following earth-lives. Thus we can say that what we call our destiny or Karma need not after all be so enigmatic for us, if we look on it as only a further expansion of what can be studied in the return of experiences within a single life. For the experiences do not come back unchanged; they have undergone a very great change in the meantime.

Let me now draw your attention to a particular fact. Wherever I have lectured on education, I have always given emphasis to an important landmark in the course of life that occurs at about the ninth year. It is a turning-point that should be very carefully marked in teaching. Up to that time one's teaching about nature should be entirely of the kind where the description of nature and her processes is connected—by way of fables, legends, and so forth—with the moral life. Only at the ninth year may one begin to describe nature in a simple, elementary manner. Then the child is ripe for it. In Waldorf education the whole arrangement and treatment of subjects is derived directly and entirely from actual observation of the human being, down to the smallest details. I pointed this out in the article I wrote on the educational foundations of the Waldorf School, and I alluded there to this turning-point around the ninth year.

We may characterise this turning-point by saying that the ego-consciousness receives then a new form. The child becomes capable of taking note of external nature in a more objective way. Earlier, he unites whatever he sees in nature with his own being. Now the ego-consciousness unfolds, as you know, in the first seven-year stage of life, from about 2 – 2 ½ years of age. What happens is that it comes back in the second seven-year period, at about the ninth year. This is one of the most striking ‘returns’—this return of the ego-consciousness at about the ninth year of age. It comes back in a more spiritual form, whereas in the second or third year of life it has more of a soul character. This is only one of the events which comes back in a striking manner. The same observation can be made for less significant events.

Indeed, my dear friends, it will become urgently necessary for the future of human evolution to pay attention to these intimate things in the life of Man. An insight into such things must gradually become part of general culture. The culture and education of mankind change from epoch to epoch. We today, for example, are quite unhappy if at ten years old our children cannot read or do sums. The Romans were not so at all; they were unhappy if a child of ten did not yet know the twelve tables of the law. We for our part do not put ourselves to great trouble to make our children acquainted with the terms of the law. Our children's minds would be in a sorry plight if we did! What is thought necessary for people generally to be aware of, changes from age to age; and today we stand at the starting point of a time when the very evolution of the earth and mankind requires that these more intimate connections of Man's life of soul shall be generally recognised. Man will have to come to the point of knowing himself more exactly than has been held to be necessary hitherto. Otherwise these things will work back upon the whole disposition of human life in a most unfavourable way.

Because we do not know that something which stirs us deeply has such an origin, it does not by any means follow that nothing of the kind takes place in our life of soul. The events come back; they exercise their influence upon our life of soul. We cannot account for them. We do not attempt to bring them into our consciousness. The result is that many people today suffer a great deal from conditions of soul which they simply accept, while of course having no idea that they are to be referred to earlier experiences. Whatever concerns our feelings always comes back in some form or other. You will probably remember the typical instance I have often given. If we teach a child to pray—if, that is, we teach him to develop a prayerful mood and feeling, the effect of it will swing back into his life after many years. It swings back in the interval, but then swings out again further, and only later, after a very long time, does the feeling of prayer come back and manifest in a mood of blessing. As I have often said: No-one will be able in old age to bestow blessing upon others, merely from his presence, from the imponderable elements in his nature, if in childhood he has not learned to pray. Prayer turns into the power to bless. That is how things come back in life. And it is becoming imperative that men should understand these things.

The truth is that men's failure to comprehend these things is the cause of their inability to perceive the great significance of the Mystery of Golgotha. What meaning can it have for people who are caught in the toils of present day education when they hear it said: ‘After Christ had passed through the Mystery of Golgotha, He united Himself with the life of earthly humanity?’ People are not ready to form any idea of their reciprocal relation to the very realm of life wherein the Christ is to be found. The influence of the Christ Impulse is not very noticeable in the concept-forming activity of our heads. As soon, however, as we look down into the unconscious, as soon as we turn our gaze downwards into the sphere of feeling and into the sphere of willing, then we live, first of all, in the sphere of elemental beings; but this sphere is interwoven for us with the Christ Impulse. By way of our rhythmic system—that is, by way of our feelings—we dive down into the realm with which the Christ has united Himself. There we come to the place where the Christ is truly to be found, quite objectively, not merely through tradition or through subjective mysticism.

Moreover, we are living now in an epoch when the events that come from this place, in the way I have just explained, are coming to have great objective significance for the life of Man. For they are beginning to exercise an unconscious influence on men's decisions, upon all that men do; and this is true, even if they struggle against it. If only we are willing to enter into this matter and understand it, we shall be able to experience the influence consciously and to reckon with it; and then we shall be able to call on the spiritual worlds around us to aid us and to work with us.

An external observation will suffice to show that in this matter we are standing at a turning-point in human evolution. I need only refer you to one fact of which I have often spoken from one or another point of view. If we look at the accustomed treatment of history, we shall see that it has not yet reached an understanding of the Mystery of Golgotha. Just recall the history of the world as it is usually set before us. A description is given of the ancient Assyrian and Babylonian kingdoms, of the ancient Persian and Egyptian kingdoms and of Greece and Rome, and then perhaps mention is made that the Mystery of Golgotha took place, and after that follows an account of the migrations of peoples, and so on. Some historians then carry the story up to the French Revolution or to Poincare; others to the downfall of the Hohenzollerns, and so forth. But in all this fable convenue you will find no mention of the continued working of the Christ Impulse. From the point of view of history as conceived today, it is just as though the Christ Impulse had been simply struck out. It is not there.

It is remarkable how, for example, an historian such as Ranke, who was a Christian and had a true appreciation of the Christ Impulse from a subjective aspect, simply cannot bring the Christ Event into his history. He does not know what to make of it. It plays no part in his conception of history. We may truly say that for Man's knowledge of the spirit, as manifested in history, Christianity is not yet there. It is our anthroposophical spiritual science which for the first time treats history in such a way as to reckon quite positively with the necessity that in the fourth Post-Atlantean epoch the event of Golgotha should break in upon the course of historical evolution. This event is placed at the very centre of our picture of the history of Man. Yes, and we go further. Not only do we receive the event of Golgotha into our picture of the history of Man, we portray cosmic evolution also, so that the Mystery of Golgotha has place within it.

If you will study my Outline of Occult Science, you will find that we do not speak there merely of eclipses of the sun or eclipses of the moon or of explosions or eruptions in the cosmos, but we speak of the Christ Event as a cosmic event. Strange to say, while the so-called historians can find no possible way of including the Christ Event in the progress of Man, the official representatives of religion are infuriated when they hear that some kind of anthroposophical spiritual science has entered the field and speaks of the Christ Event as a cosmic event. When they hear this, they treat it as a terrible outrage. Thus you can see how little readiness there is on the part of the Churches to meet the requirements of our time, for it is essential that the Christ Event should be brought into connection with the great events of the universe.

It must be said that even theologians today often speak of the Christ just as they may speak of any other divine Being. They speak of Him very much as the Hebrews of old or the Jews today speak of their Jahve. I told you a few days ago how one could take Harnack's book, The Essence of Christianity, and substitute for the name of Christ, wherever he uses it, the general name of God, and this without altering the sense, for Harnack has no glimmering of the specific nature of Christianity. His book is page for page a description of the very opposite of the essence of Christianity. It does not treat of Christianity at all; it treats of a general Jahve teaching.

It is important to point out these things, for they are deeply connected with the necessary demands of our time. It is no vague awareness of the presence of an abstract spiritual world that is needed: the evolution of human culture requires that Man should bring into it a consciousness of the actual spiritual world in which we live with all that we feel and will and do, and out of which we raise ourselves only in so far as we think. We emerge from it only with our heads, so to speak. Indeed, an entirely new kind of world-picture is justified when the endeavour is made to permeate all our feeling and willing and doing with the Christ Impulse. Our modern astronomy and our theory of evolution have been able to develop so entirely along the lines of abstract formulae solely because the Christ Impulse has not taken hold of men inwardly, but has remained a tradition. Even where it has taken hold of men subjectively, their inner experiences have not been at the same time objective world experiences—that is, experiences where we feel an interplay between ourselves and all that is happening spiritually around us.

Here and there one sees people beginning to be very keenly aware of the need for a new impulse in the evolution of humanity. But it is with the greatest difficulty that they come to the point of resolving to take hold of the life of the spirit in its actuality. When people speak of the spirit, they always have more or less a desire to keep within the abstract.

Even the consciousness of how we stand in relation to our thoughts must change in a certain way. For, as I have repeatedly pointed out, anthroposophical spiritual science is brought forward at this present time in fulfillment of a definite purpose. It is not the result of a wish to promote enthusiasm for some sort of ideal. It springs from an insight into Man's needs at the present time. And we must again at this point relate the needs of the present day to certain powers of the soul that were present in earlier ages, when Man had a closer connection with his spiritual environment. For in earlier times the conditions of Man's life of soul were quite different.

As I have often explained to you, we cannot look for any further development of Man from sources outside himself. The impulses for the progress of human evolution must in future be called forth from within; they must proceed from our connection with the spiritual world, and we must not blind ourselves to the fact that unless something is added by our own exertion to the experiences of life, these will tend increasingly to become experiences of decline. We find ourselves already in the descending evolution of the earth, and as human beings we must lift ourselves up by our own efforts if we are to transcend the earth-evolution, for we can emerge beyond it only through our connection with the spiritual world. It is our strivings in the direction of knowledge that we shall have to feel as a power within us, enabling humanity to pass over into future stages of evolution, when the Earth dies away, even as we pass on to further stages of evolution when our body dies away and we go through the gate of death.

We pass as individual human beings through the gate of death into the spiritual world; the body dies away beneath us. So will it be one day for mankind as a whole. Mankind will evolve over into the Jupiter existence. The Earth will become a corpse. We are even now in the dying stage of its evolution. The individual human being gets wrinkles and grey hairs. For the geologist who knows how to observe correctly, the Earth bears upon her today the unmistakable signs of old age; she is dying away beneath our feet. The spiritual quest we are engaged upon today is working counter to the ageing of the Earth. Awareness of this fact must permeate our consciousness.

Earlier ages spoke from a different point of view of the close relation between their Mystery knowledge and physical health and healing. This is a truth that must now begin once more to find its way into human consciousness. All striving for knowledge must give rise to the thought: I am doing something to promote the further evolution of the whole of mankind. We shall obviously never come to this consciousness as long as we do not pay attention to the actual process that goes on around us in the way I have described. For until we recognise this, we are bound to regard everything we feel and will and do as our personal affair. We shall have no idea that it is something which takes its course outside us, as well as within.

It will be necessary also for the more exact branches of human knowledge to come to meet this extension of our thought and understanding of the world. And here allow me to refer to something that may perhaps not be fully intelligible to everyone.

The more exact domains of knowledge are by no means yet at their zenith—far from it! For example, you can find today in the exact sciences the most impossible ideas. I will select just one, which may perhaps be generally intelligible. People have usually the following trivial picture: out there somewhere is the sun, and from the sun light goes out in all directions, just as from any other source of light. And you will find that wherever people follow this diffusion of light with mathematical ideas, they will say: You see, the light spreads out and out into the infinite, and then—why then it somehow or other disappears; it gradually weakens and is lost. But this is not so. Everything that spreads out or is diffused in this way reaches a boundary, and from this boundary it swings back again; it returns to its source in a changed form. The sunlight does not go out into the infinite, but swings back on itself—not indeed as light, but as something else. None the less, it does return.

So it is in reality with every form of light. And so it is with every kind of activity. All activities and influences are subject to the law of elasticity. The elasticity in them always has its boundary or limit. And yet ideas such as I have described above are current in our so-called exact sciences; you will find them presented there today. If you were physicists, I would draw your attention to how people reckon with distance traversed and time. They call the velocity, usually denoted by ‘v’, a function of distance and time, and they arrive at the following equation: v = d/t

But, my dear friends, that is absolutely false. The velocity is not a resultant; the velocity is an elementary principle or quality that something, be it material or spiritual, bears within it. And this velocity we analyse; we split it up into distance and time. We abstract the two things out of it—space and time. Space and time, however, are not real things in themselves. Velocities, varying velocities, are real.

This observation I make for the benefit of physicists. They will understand me when I say that their theoretical knowledge of time rests in very shaky foundations. These theories would indeed not hold water if we were in a position to grasp the spiritual in its actuality.

That is the very thing required of us in the present Michael Age. It means that we must take full cognisance of the environment of Man; we must come to know the various elemental and higher beings in our environment as surely as we know of the air and water around us. These are the important things for us; and they must once again become a part of general education and culture, as they were in ancient times. People are not prepared to admit this. They will not admit that in human evolution changes occur as momentous as that which occurred, for example, at the turning-point in the middle of the 15th century. And yet it is quite possible to prove it from detailed facts.

Some Swede or Norwegian has recently written a book in which he gives many quotations from the alchemists. In particular he cites a passage where all manner of things are mentioned—mercury, antimony, and so on. And now our author, whom his book shows to be an excellent modern chemist, says he can make nothing of a certain recipe which is indicated by some alchemist. He cannot do so for the simple reason that, when a present-day chemist speaks of mercury or quicksilver, he means the external metal. But in the book from which he is quoting the words mean something quite different. They do not refer to the external metal at all, but to certain processes within the human organism, and they indicate a knowledge of the inner being of Man. They carry the sense they had for the alchemist. Certainly it is quite possible to read them as if one were reading the description of a laboratory experiment, carried out with retorts and the like—but then one gets no meaning out of it! One is bound to regard it all as nonsense. It has meaning, however, as soon as we know what was meant by the words antimony, mercury, and so forth in those times. They have, it is true, a certain application to the external minerals, but they refer paramountly to inner processes of human nature, for which one had other means of approach than those we have today. The relevant writings from before the 15th century have accordingly to be read with an understanding quite different from the way in which we approach scientific writings of later date.

Such things as these give opportunity to study even externally the far-reaching change that has occurred in Man's life of soul. For a long time now, indeed for hundreds of years, mankind has set no value on these things, but today we are living in an epoch when we must begin to place very great value on them.

Very much more could be said about the present subject; however, some indications, only, could be given and with these we must for the moment be satisfied. Today I shall try, by means of a kind of comprehensive overview, to show how the soul of man is incorporated into world evolution as a whole.

When we, as ensouled beings between birth and death, let the external world act upon us, we receive in the first place a number of impressions. Present-day man has for centuries been in the habit of regarding the external world as the most essential; this attitude is largely due to the scientific education which he receives already from the lower school onwards. Lately even psychology is dealt with as if it were one of the natural sciences, not only by the experts but by the simplest people. This all stems from the fact that modern man has little talent for examining his own inner being. Consequently, it is not easy for him to become aware of things such as those we spoke about yesterday. Present- day man has no inclination to look into himself objectively; he is not in the habit of doing so. He is aware of all that which I referred to yesterday as the up-surging waves of instinctive life—urges, cravings and passions—in fact, all emotions in general. But he is little inclined to look at these in an objective way because when he observes himself all that emerges are just these cravings. Through education they often become refined, but it is still instinctive life that wells up. On the other hand, man forms at least some ideas concerning the external world in which he is not personally involved; these ideas therefore have a certain objectivity.

There are many people who do not care for such objective ideas; they prefer to keep to what is subjective and personal. However, modern cultural life brings up in every field such objective concepts concerning external nature and has done so for centuries. These concepts about the world fill man's inner being. Whether it is only a little local paper he reads or one of the Sunday supplements, he is learning, in both, to look at the world according to such concepts. He is not aware that, even from the smallest publication, he absorbs a natural-scientific view of the world, but he does so nonetheless. So it can be said that the only thing that really occupies man today is the external world. I am not saying this in criticism of individuals. It is more a criticism of the age; or, better said, a characterization of the age, for there is no point in criticizing. The whole situation is simply a necessary outcome of the time. People today are so little interested in man as such that it has become a matter of indifference whether a living actor is seen on the stage or a specter on the cinema screen. In reality, it naturally does make a considerable difference. But today there is no deep fundamental feeling for this difference. If there were, then there would also be more concern for the considerable part played by the cinema and similar phenomena in the decline of our civilization.

The concepts which are today imparted to man's soul are simply accepted through blind faith in authority. When told that science has achieved this or established that, he is immediately convinced. One really must be clear about the fact that utterly blind faith in authority is involved in the way ideas about the world are conveyed. Things are accepted simply on the basis of a statement without the slightest knowledge of what actually takes place in the laboratories and so on.

It was by no means always so. I have often drawn attention to the fact that if we go back in the history of mankind's evolution, we arrive at a time when something was present in man which I have always designated as an instinctive, dreamlike clairvoyance. This clairvoyance was indeed instinctive and dreamlike, yet far better able to enter into the nature of things than the so-called scientific ideas of today. Through those conceptual pictures, which today are considered to be merely symbolic or allegoric or else flights of fancy, one was actually transported into the reality of things. Whether a particular picture corresponded quite exactly to the external object was not what mattered. Of importance was rather that, with the picture, one also received the spiritual reality of the object. Today it is, of course, essential that the idea one has formed corresponds exactly to the external fact, for this correspondence is all man has to hold on to.

This touches on something we must be quite clear about because it is of immense importance for judging our present civilization. It must be strongly emphasized that, formerly, man in his instinctive clairvoyance had a living quality within him. Modern man believes that it was mere fantasy and that it had nothing to do with external objects.

In a certain sense, it is of particular importance, if our insight is firmly rooted in Anthroposophy, that we accept this modern approach in which, disregarding the inner reality of external nature, we formulate faithful copies of her. Perhaps you are aware of how scientifically scrupulous Anthroposophy does just that, by declining every kind of hypothesis about the phenomena of nature. On the contrary, we remain in our phenomenalism, as it must be termed, strictly within the phenomena themselves—that is, within what nature conveys—and that we allow the phenomena to explain themselves, in the Goethean sense.¹ We do not think into them all kinds of atom-bombardment or atom-splitting and the like, as is usually done nowadays because of the inertia of old habits. When we speak about external nature, on the basis of Anthroposophy, it is essential that we do not hypothetically add anything to what the phenomena themselves reveal.

Modern technology is an example of how not to think anything into the phenomena. It has arisen with the natural- scientific world view in recent times. When we utilize nature's laws in technology we actually create the phenomena ourselves. True, something is left out of account in the phenomena, in electricity, for example, of which the modern researcher says that he uses it, but does not know what it is. He speaks similarly about all nature forces such as heat and light, etc. In other words, there is always an element which is not explained. However, what really matters in technology is that which we want to control. And as it is we ourselves who put everything together in the experiments, we can survey every detail.

It is just because every detail is surveyable that one can have an immediate feeling of certainty about what is built up technically—for example, in chemistry; whereas, when one turns to nature there is always the possibility of several interpretations. So it must be said that a thinking which is truly of our time is to be seen at its most perfect in the technician. Someone with no inkling as to how a machine or a chemical product is made, and works does not yet think in the modern way. He lets other people think in him, as it were; people who are in the know, who think technically. The external achievements of technology such as mechanisms, chemistry and so on, have gradually become the basis for a modern view of the world. In the course of time this approach has spread to what is today regarded as a world conception.

What is modern astronomy? For a long time it has represented nothing but a world mechanism. The way the sun is seen in relation to the planets and their movements is nothing but the picture of a huge machine. Lately, chemistry has been added to this in the form of spectral-analysis.² Astronomy does not venture further. This science of the universe is today only concerned with the question of whether our mental picture of it will correspond to reality if it is simply built up on concepts taken from technology; that is, if what can be derived from technology is imagined transposed into outer space. We should then have a science, it is thought, containing valid ideas, if one excludes those of neo-vitalism³ and all talk of psychoid⁴ and the like. A world view would be obtained in which the effectual ideas would be those applied in chemical preparations and the construction of machines. These ideas are then carried over to the structure of the universe and thus represent that, too, as a huge mechanism in which certain chemical processes occur.

This was not always the view. Right up to the 15th Century—I am referring to the civilized part of the world—man lived with mental pictures of the world which were not merely technical. They were inner pictures in which he could participate. What is of a technical nature is quite external to man; it is completely separate from him. Formerly, man experienced what he knew; he, so to speak, lived within his knowledge. Modern man does not participate in what he knows. This is why, nowadays, clever people in particular feel that man in former times dreamed all kinds of things into his environment, he indulged in fantasies; whereas today we have at last the possibility to represent the world to ourselves without such fantasy. It is even believed that technical concepts are the only kind that ought to be applied to the world, because only then can the danger of fantasy be avoided, and true knowledge obtained.

However, something of a very much more fundamental nature lies at the basis of what has just been stated; something which was prophesied already in the ancient mysteries by initiates who had attained a certain grade. In fact, it is characteristic of the mysteries, at the time when the ancient clairvoyance was prevalent, that they prophetically foresaw the kind of view of the world that was bound to come.

Something like the following was said: If the view of the world prevalent today—this “today” was in very early times when man, in an instinctive, dreamlike way, participated in his environment—is preserved for future mankind then the human being will never become free. His impulse to action will always come from his inner experience of the world. In his heart a divine world will speak, but a divine world that makes him dependent. People in the ancient civilizations were always unfree. They were aware that, when they were not obeying laws of state, laid down by their rulers, they followed divine commands. They were, so to speak, beings who simply carried out the impulses prompted by the divine within them. Therefore, in the mysteries it was said: A time must come when the divine influence within man must cease. A time must come when he looks out on an external world and sees only objects and events that have nothing to do with his humanity, a world of which he only takes into his soul the external aspect. Man can be free inwardly just when he witnesses, and experiences only forces of nature and not those that sustain him. Then his inner being will be unburdened because nothing will fill his soul except what is external to his nature.

A phase had to come in mankind's evolution when he would see external nature as something apart from himself and thus achieve independence. This was foreseen in the ancient mysteries where the initiate said: What at present we can give human beings, whose instinctive clairvoyance enables them to meet us with understanding, will not always be possible to give to men, because it makes them dependent. Man must acquire a knowledge which does not determine his inner impulse to action but leaves him free. A knowledge that only conveys concepts of what exists outside his being will awaken his inner impulse to freedom.

This characterizes the extreme problem I was faced with when I felt impelled to write, first the introductory essays, and then my Philosophy of Freedom. The fact had to be fully recognized, with all its implications, that the age in which we live is completely orientated towards knowledge of a technical nature. There is no choice but to adapt to this approach; otherwise the doctrines derived from the instinctive experience of the world in ancient times, and still preserved in the creeds and so on, will be distorted. No other possibility exists than to make use of concepts which are also applicable to the construction of machinery and so on. We live in a world that is thought of as a huge machine and as a huge chemical plant. If we are to find again what is spiritual in the world then we must simply break completely with everything that has come down in the form of mysticism from former times. In the mechanical world, devoid of spirit, given us by modern science, there we must find the spirit.

Let me sketch on the blackboard the situation that had to be reckoned with when I wrote my Philosophy of Freedom. If this is man (see drawing on the left, white lines) and this his surrounding world (yellow lines) then one must depict the situation in ancient times as follows: When man looked into the environment he experienced—also within himself—what his instinctive, dreamlike, clairvoyant pictures transmitted to him (red lines). And he related his inner experiences to what he saw outside. Therefore, he perceived the environment as spiritual through and through (red lines within yellow ones). He saw elemental and also higher beings in everything, because he brought towards them the right inner condition.

Modern man of the civilized world, for whom in the early Nineties I wrote my Philosophy of Freedom, has a different relation to his environment (drawing on the right). He no longer unites his inner being with what he perceives; he focuses on what can be worked out in technical terms. He traces the laws at work in the environment, but these are laws of nature and in them no moral impulses are to be found; whereas man in ancient times, as I drew it here (drawing on the left), was still inwardly connected with the environment. He saw in stone, animal, and plant moral impulses, because everything contained divine spiritual beings. In the laws of nature there is only what applies to mechanical construction.

What then did the Philosophy of Freedom set out to do? The necessary task to be accomplished was to show that if man is unable to find moral impulses, when he stands outside of nature, because through his senses he can reach only natural laws, then he must go out of himself. He can no longer remain within the confines of his body. I had to describe this first going out, when man leaves behind his bodily nature. This first going out is accomplished in pure thinking in the way it is described in the Philosophy of Freedom. Here man does not project himself into the environment by means of instinctive clairvoyance; he goes out of his body altogether. He transfers his consciousness into the external world (green lines). And what does he attain there? He attains moral intuition because he has reached the very first delicate degree of clairvoyance—or you may wish to use the subjective term I used then: moral imagination. Here man goes out of himself to find within the technical the spiritual—the spiritual is, after all, within it—where it is first to be found: in the sphere of morality.

But people do not recognize that what is described in the Philosophy of Freedom is the very first degree of the new clairvoyance. This is not recognized because people still think that clairvoyance means plunging into something obscure and unfamiliar. Here it is just the familiar that is sought; here one goes out with a thinking that has become independent of matter. It is a thinking that sustains itself, so that, through this self-sustaining thinking, the world is grasped for the first time purely spiritually. Indeed, the world is grasped through the very purest spirituality.

Mystics find in the Philosophy of Freedom too much emphasis on thinking. According to them it is just too full of thoughts. Others, such as rationalists and scientists and even modern philosophers, can make nothing of it for the very reason that it leads into a realm of spiritual sight where they do not want to go. They want to remain within the realm of external sight even when their subject is philosophy. The whole approach and content of the Philosophy of Freedom fulfils the obligation placed upon modern man.

This is what in an elementary way can be said in connection with what was prophetically forecast in the ancient mysteries. The initiates saw the future situation in exact details, both in relation to the human soul and also to world evolution. They saw clearly that the world, which man would later come to know, would be not only external to man but also to the Gods. It would be a world outside the realm of that divine creation about which they—the initiates—spoke. They sought revelations of the divine through initiation; thus, they were able to commune with the Gods. The various heathen peoples communed with their own divinities. The Jews, for example, with Jahve or Jehovah, and, insofar as they were initiates, did so not just in thought, but in actual fact. It is absolutely correct to speak about real communion with divine beings. The initiates achieved this within the mysteries. When they and their pupils were in the outside world they saw the surrounding world, and in it what their instinctive clairvoyance conveyed. The initiates in particular and also their pupils knew that the external world they saw resisted, in a certain sense, what they projected into it through their clairvoyance. They knew that a time would come when it would no longer be a question of resistance only, but one would only see merely that which can be seen without such projection.

These initiates recognized a truth which modern man would not have the courage to admit because his knowledge would be too shallow. The initiates said, “The external world we see is non-divine unless we project into it what the Gods have bestowed upon us.” For what they saw within the external world had been bestowed upon them by the Gods since the beginning of world evolution. They said, “We have around us a world which has not originated from the Gods with whom we commune in the mysteries.”

It was this which later, in the Middle Ages, led to a particular form of contempt for nature and to asceticism and which still is to be found in certain religious confessions, though often hypercritically. This attitude had its first beginning in the ancient mysteries when man had to acknowledge: When I look into my inner being I can commune with the Gods, but the world I see around me does not originate from them. This world is not created by those Gods whom I seek when I go through initiation.

Through initiation within the mysteries it was learned that the external world had not originated from the Gods. This was accepted more and more as a fundamental objective truth. The Gods had intended quite a different world.

A particular event had caused man to sink down into a world not at all willed by the Gods. If time allowed, it could be shown that all ideas concerning the fall of man—his expulsion from paradise—stem from the recognition that the world around him is not a world created by the Gods.

Attempts were made to discover the will of the Gods in regard to the world they had not created, and it was realized that what the Gods wanted was the disintegration, the annihilation of that world. This fact, too, the initiates in ancient times had to face. The Gods whom they reached up to revealed that their decision regarding this world was its destruction. Yet the initiates also knew that man, in order to become independent, had at some time to derive his human knowledge precisely from the world which the Gods found ripe for extinction.

In the early Greek mysteries this knowledge was understood in a specific way. There the aim was to interpret the world through art. At that time there was no inkling of a natural-scientific approach such as we have today. Through plastic art and particularly through the Greek tragedy—in fact, through art in general—the aim was to create something through man which, though associated with this world, nevertheless transcended it. The initiated Greek said to himself: The world I see around me with its trees, its springs and so on, all this will disintegrate; however, what from this world has been secreted into a Venus de Milo, a Zeus or Athene, or into the dramas of Sophocles, will surely pass over from the realm of the visible into the invisible. The thoughts which had gone into a work of art would remain and would secure the continuation of the earthly world—which otherwise might disappear completely—even if the earth itself disintegrated.

Already the very early Greeks, at the time when art still proceeded from the mysteries, visualized that the world must be saved through art. For the world, though derived from the Gods, had absorbed a content which the Gods themselves wished destroyed. Certain fundamental facts of science were fully known to the initiates; this can be proved even historically. Certainly we have added much by way of technical construction in the course of recent centuries, particularly the 19th Century. But certain fundamental things which are still operative in technology were well known to the initiates of old. They knew much more than can be derived from what they told others who were not initiated. This knowledge led the initiates in the mysteries to say: If by combining natural forces we simply put together something technically we shall have something in the nature of a machine. We shall be making something which will be destroyed together with that aspect of the earth which the Gods themselves wish annihilated. For every initiate knows, and did know, that those Gods they venerated and communed with in the ancient mysteries—and with whom one can naturally still commune—those Gods hate nothing so much as, for example, a locomotive or a motor car. That to them is something dreadful. Those Gods say, “Not only must we endure that Ahriman has made the earth machinelike: now added to that, human beings are imitating the work of Ahriman. Our task in destroying Ahriman's endeavors is great enough and now we have in addition all these steam engines, all these electric machines and all that trash which has to be destroyed as well.”

Therefore, the initiate in ancient times said: It is of no help at all if we simply add to the outer forces of nature, which no longer contain anything spiritual, by constructing technical works like machinery or chemicals. The initiates were absolutely convinced that this was how matters stood and they decided, therefore, that as much as possible of the world must be rescued. As mentioned already, in Greece the impulse to do so was through art. If we go further towards the East people would say: As far as man's true evolution is concerned, everything that works according to so-called natural laws has, in reality, no meaning. The Gods will eventually destroy it. We shall, therefore, clothe all we do in such a way that the spiritual can live within it. This is how the cult in its earliest form originated. The spiritual cannot enter a creation such as a machine or a chemical, but it can enter the act of worship. It was considered that what one did should be something sacramental, something in which the spirit could live and participate. The aim of the cult was to rescue as much as possible from earth evolution.

I have often spoken of this on earlier occasions when I illustrated it by saying that we must reach a point in our technical research when the bench in the laboratory becomes an altar for divine service; so that we perform a moral-spiritual deed on the bench which in the laboratories of physics or chemistry has become an altar. I have often spoken of this; today I approached it more from the historical aspect.

This was the origin of religious cults to which people are again returning because they cannot rouse themselves to spiritual activity. It is remarkable that it is just people of intelligence who are today returning in great numbers to the bosom of the Catholic church. They do this for the simple reason that they want to be saved. They want to stay with what will remain when the earth disappears without trace, through the will of the Gods. Little attention is paid to what is happening in our time; so this present flow of intelligent people into Catholicism goes on unnoticed. It is happening because people want to escape from destruction. They want to participate in something, like the Catholic ceremonies and Mass, which, resting as they do on very old traditions, will at least belong to what will remain. It is happening because people lack the motivation to discover something new and essential for the future. People lack inner strength because they have lost it in our technical age.

At a certain moment it ought to have been realized that our world of technology is a negative world; it contains no inner impulses as was formerly the case. It should have been recognized that now it is necessary to achieve moral intuition and moral imagination. It is just those who are blind to this necessity of the age who are now returning to Catholicism. The explanation lies in the weakness of our time.

That this situation would arise was known to the initiates in ancient times. They asked themselves: What is going to happen? We know that the Gods with whom we commune in the mysteries want the destruction of the earth. But if human beings are to become free and independent they must of necessity become ever more like the things of earth. Only through technical knowledge can man become free. If the initiates of old could have foreseen no more than this, they would have faced a dreadful prophetic revelation. They would have foreseen that man, in order to become truly man, had to entangle himself completely in the Ahrimanic world bereft of God, and must turn to dust with the earth when the Gods dissolve it. Men themselves would gradually become mechanisms, become ever more like machines. Eventually, only technical impulses would activate their thoughts. Astronomy is basically nothing but thoughts about a huge world machine. Man's thoughts concerning astronomy are of a mechanical nature. If the thoughts are of the same technical pattern it ultimately makes no difference whether one thinks of nuts and bolts or about Venus and Mercury.

But in the mysteries, prophetically, something else was foreseen before it happened on earth: the Mystery of Golgotha. Once it had taken place it would gradually be understood more and more. This the initiates in ancient times learned from their Gods with whom they communed. The Gods knew all things; from them the initiates could receive an all-embracing wisdom. But there was one thing they could never learn from these Gods; they could never learn anything relating to birth and death. Particularly about death the Gods knew nothing. But in the mysteries, it was known that the God who was later called the Christ would come down, and that on earth he would know death. Thus, the Mystery of Golgotha consists of the fact that one of the Gods, who till then had known neither death nor birth and heredity, would learn to know death. Through knowing death, he could unite with earth evolution and create a counterweight to what necessarily had to happen for the development of freedom: the ever-increasing union of man with the disintegrating earth. Man can now create in himself the counterweight. He must, on the one hand, devote himself completely to modern cognition, really take into himself modern natural-scientific knowledge; yet, on the other hand, turn to the God who has come to know death and birth—the Christ. Now it is possible for man to incline fully towards what is necessary for attaining freedom; but he must, on the other hand, find the counterweight by balancing this knowledge with that of the other realm. He must find the path leading to the Pauline saying, “Not I, but the Christ in me.” Then man will again find the possibility, through pervading the world with his Christianized thinking, to transform from within himself what must otherwise fall away from the world of the Gods, to which man, in reality, belongs.

Thus, the Ahrimanic powers, active on earth in what is disintegrating, are being opposed by the Christ, Who through an extra-earthly decision of the Gods is now active in the earth. It was not necessary for him to become free; He is a God and remains a God after going through death. He does not become akin to the earth. He lives as a God within the being of the earth. As a consequence, man now has the possibility to restore the balance by the development of freedom. He can go to the highest limit of individualism; for only in individual man can moral imagination be attained.

My Philosophy of Freedom has been called the most extreme philosophy of individualism. It cannot be anything else because it is the most Christian of philosophies. Thus, one must place on one side of the scales everything that can be attained through knowledge of the laws of nature, which can only be penetrated with spirituality by ascending to pure independent thinking. Independent thinking can still be restored within pure technical knowledge. However, there must be placed on the other side of the scales a true recognition of Christ, a real understanding of the Mystery of Golgotha.

It was, therefore, a matter of course that I wrote, on the one hand, the Philosophy of Freedom and, on the other, found it essential to point to the Mystery of Golgotha in my Christianity as Mystical Fact and Mysticism at the Dawn of the Modern Age. These two things simply belong together. Yet there are people who superficially see a contradiction in these two kinds of books. To them it is as if meat were placed on one scale and a weight on the other and they exclaim: What nonsense—these two things belong together. In short, everything must be mixed up. So, they take the weights and put them with the meat. Well, you do not get balance that way. Yet that is the way of modern critics. Having placed mysticism on one side and philosophy on the other they proceed to mix them together. But if modern man wants to stand in the right way within world evolution then there must live in his soul, on the one hand, a strong impulse towards freedom, towards independence, and, on the other, a strong impulse towards a deep inner experience of the Mystery of Golgotha.

This must gradually develop in the life of the individual and must also be developed in the sciences. The individual must overcome the old instinctive mysticism and clairvoyance. He must rely solely on knowledge of the kind needed for understanding, say, how a steam engine works. In my

Philosophy of Freedom, when I spoke of knowledge of external nature, I presupposed only the kind of concepts needed for understanding a steam engine. However, in order to understand a steam engine, one must set aside one's whole human personality except for the very last: pure thinking. The latter must be inwardly cultivated and then carried outside into the object, where it will be found to exist already.

Thus, one can take one's stand fully on the ground of freedom provided one also stands fully on the ground of the Christ fact. This applies also to science. And it will be seen to apply when it is realized that, no matter how extensively external nature is investigated according to Haeckel,⁵

something is always left unexplained, something always remains which cannot be understood with concepts of that kind. Let me put it somewhat more strongly: We are, after all, earnest people who have come together to understand something and not to enjoy five o'clock tea. So let me put it this way: The two things of which I have spoken must enter civilization in the right manner. In earlier times, when one was aware through instinctive clairvoyance of man's connection with the spiritual in the external world, it led to depicting the halo. The halo was particularly cultivated in very early times, appearing frequently in many different forms, even in the cult itself. With the approach of the Middle Ages and the first awakening of materialism there was a preference for depicting something else: the pregnant woman. Just look at the many pictures from the Middle Ages in which all the women are pregnant. So, you have, on the one hand, the halo which is the loftiest proclamation of the spiritual world and points to man's salvation after death, and, on the other, what points to that which again and again brings man into the physical world—birth.

When the present-day world is contemplated one cannot but recognize the need for the things I have described. There is nothing nebulous about it; the need is comprehensible through and through. It must, therefore, be said that the soul in its striving towards freedom brushes against the Ahrimanic. In the soul's religious experiences, even when they concern the Mystery of Golgotha, it comes very near the Luciferic. If egoistical religious instincts alone are cultivated, which is often the case today, it is all too easy to cultivate Luciferic instincts and desires as well.

This is what in the immediate present must concern the human soul; it is also what Christ taught his intimate disciples directly after the Resurrection. His intimate disciples were successors of the initiates of old. They were to teach that He had descended from the world of the Gods who did not yet know death, and who therefore in primordial times could tell man nothing about death. They were to teach that Christ had descended in order to experience the mystery of birth and death. Teachings about the birth and death of Christ have remained so obscure because human beings could not find a way to explain these things. Yet after the Resurrection, in the original Christian mysteries, Christ Himself imparted to His first initiated pupils the secret of a God's learning about earthly death. In their true form the Christian mysteries disappeared already in the Fourth Century. They disappeared because the impulse to freedom had to be developed first. However, the original wisdom had already been imparted to man by the ancient Gods. It had increasingly been transmitted to later generations, becoming all the time more diluted. What Christ imparted to His intimate disciples after the Resurrection was the original revelation concerning the meaning of earth evolution. This revelation was the spiritual foundation for the further life of the human soul. What the ancient Gods had taught in the mysteries was basically the secrets of Saturn, Sun and Moon. The essential secret of the Earth could be imparted to the human soul only after this secret had been experienced by a God on earth through the Mystery of Golgotha. Birth and death, in the human sense, did not occur until the earth evolution. Previously only metamorphosis and transformation took place.

Thus, the most fundamental revelation after the death of Christ is at the same time the foundation from which the human soul can set out to accomplish the salvation of earthly life.

You see how human souls are connected in manifold ways with the evolution of the earth, indeed with the evolution of the world as a whole, not only through the various facts I have presented to you during the last few days, but above all through their understanding of the Mystery of Golgotha. This is what I wished to impart to you in these lectures.

• 1. Goethe's Natural-Scientific Writings.
• 2. Spectral-analysis: Chemical analysis by means of spectroscope.
• 3. Neo-vitalism: developed by Hans Driesch, 1867—1941, biologist.
• 4. Psychoid: Concept of Vitalism. Description of certain strata of soul (C.G. Jung).
• 5. Ernst Haeckel, 1834-1919. Natural scientist. Founder of Monism. Defender of Darwin's Origin of Species.

Today I would like to add a somewhat more extensive consideration about cosmic observation to our reflections. We, as human beings, must be thoroughly aware that we live on earth in the time that passes between birth and death, and that we consider everything that makes an impression on us, in the narrower and broader sense, with our senses and also with our intellect, but only from the point of view of our earthly residence. We often become aware of how much we are bound to this earthly abode by our external physical body. We learn already in school that a human being can only live if he breathes the air that surrounds him and that consists of a certain mixture of oxygen and nitrogen. Man is completely dependent on this air for his vital functions. We only need to consider how different our physical life would be if, for example, there were more oxygen in the air around us than there actually is. Let us assume that there were more oxygen in the air, then we would live faster, that is, we would have a much shorter lifespan on earth calculated by years. Time would be compressed, so to speak, and our lifespan would have to be shorter. This is basically just a very rough approximation. We can imagine that our entire human organism would be different if every single thing in our environment that has an influence on us were to be changed just a little. Such a consideration is indeed often made today. People are becoming aware of their physical dependence on their environment. However, at most one is only very clearly aware in the abstract that man also has a soul-spiritual being, and basically one never has such precise ideas about this spiritual-soul being as one has about the physical-bodily being. The physical-corporal aspect of our organization is so well known that one can say how differently abundant oxygen in the air would affect a person. Regarding the spiritual-soul being, one does not think so much, thoughts that would go something like this: If this spiritual-soul being were different from what it is, could it then be on earth between birth and death?

Just as our body is adapted to the amount of oxygen in the air, and how many other things in our body are adapted to the conditions that are just near the earth's surface, so too is our soul and spirit perfectly adapted between birth and death to what is immediately at the earth's surface. And when one becomes fully aware of this, then one will also be able to say: Just as the human being could not live as an earthly human being out there, just a few miles from the earth's surface, so too would the human soul, with its thinking, feeling and willing, not be able to live in a different way in other than earthly conditions, just as it lives in the earth's environment. Elsewhere, in a different position to the earth, it would have to be organized differently again as a spiritual-mental being. Just as the human body would derive no benefit from its lungs, once they were organized, if they were miles away from the earth's surface, so the human soul, with its thinking, feeling and willing, as it develops in earthly life, would be unable to function under other than earthly conditions.

One could not get any clear idea of these things at all if it were not possible for those people who seek an inner soul development to come to different soul experiences than are the case in ordinary thinking, feeling and willing. You all know from the descriptions in my book 'How to Know Higher Worlds' that one can arrive at quite different soul moods and dispositions, that one can arrive at a quite different soul content. One can arrive at a soul content that not only has ordinary thinking but also imagination, that lives in pictures instead of thoughts. One can go further and arrive at inspiration. Just as our lungs, with the air, perform their inhalation in relation to the physicality of the air, so too can one, so to speak, inspire and breathe in the spiritual and soul substance of the spiritual and soul substance spread throughout the world. And just as the lungs, when they inhale oxygen, draw their life from this oxygen, as the whole human body draws its life from this oxygen, so too the human soul draws its life from the inspirations that take place when such higher knowledge is acquired. And it is the same with the further level of knowledge, with intuition.

Then the soul rises to a completely different inner content. Then it experiences something essentially different. But this different experience is connected, as you know, with what can be called a soul-like going out of the body. We no longer feel so within our body when we ascend to imagination, inspiration and intuition as we feel when we are in ordinary earthly life. It is then with the spiritual-soul being just as if, for example, the lungs were transformed into an organ that breathes light instead of air. Then it could indeed live a few miles outside the earthly with the organism to which the lungs belong. Now, in the physical that is not possible at first, at least not for a human being, but it is possible for the spiritual and soul in us when we leave our body and then experience imagination, inspiration and intuition in our soul, we actually leave the earthly point of view, we already come to the point of view that we had before we descended into a physical body. We come through the fact that we ascend to imagination, inspiration and intuition, actually from an earthly view of the world to a cosmic view of the world. We are just simply no longer on earth, but we look at the earthly from a different point of view.

This is not of great significance when it comes to observing human souls. However, it is of great significance when it comes to getting to know the spiritual in the cosmos itself. I will make this clear to you in a schematic drawing. Imagine that here is the earth, the human being on earth. Man sees the elements in his earthly surroundings. We can call them solid, liquid and gaseous. He perceives the fiery, the warm. But then what immediately belongs to the earth's surface ceases. By perceiving the fiery, the warm, man already rises to the perception of the earth's surroundings. He enters the light-filled realm, into that which we call the light ether. It is indeed our special characteristic that we can perceive the light ether through our looking, our seeing. But when imaginative perception occurs in a person, then he does not feel standing here on earth and letting his gaze wander out into the light ether, but then he actually feels as if he were perceiving and looking at the whole from the outside (drawing, red).

Particularly in relation to what I am discussing here, it is possible to speak quite definitely about how this happens. If you are standing on the earth and let your gaze wander freely into the cosmos, then by day you are looking into the light everywhere. By night you look up at the starry sky. There you make use, if I may say so, of the perceiving power of your eye. But the power of will is also constantly directed at this perceiving power of your eye. You actually use this power of will in earthly seeing only for the adjustment of the eye. But when you ascend to imaginative cognition, this willpower is trained more and more, especially for the individual senses. You feel how you, as it were, step out into space through your eyes and increasingly come to look at the cosmos from the outside.

You do not have to believe that what I am describing here consists of your eye becoming huge, and then growing all the way over, and that you then look at the cosmos from the outside as you now look at the cosmos from the inside. You do not achieve this through the power of perception, but precisely through the will becoming clairvoyant. It is an experience in which the will expands, but in which you yourself are present. In this case you also look at the stars from the outside, as a person, when he is in the spiritual world as a soul, also looks at the stars from the outside, from where there are no more stars, not from the etheric region, but from the astral region, from which one can say that there is still space, and from which one can also say that there is no more space. It does not make much sense to speak of what I have just indicated as if there were still space. But one feels as if one had space within oneself. But then you do not see any stars. You know you are looking at the stars, but you do not see any stars, you see images. You actually see images everywhere within the stellar space. It suddenly becomes clear to you why in the old days, when people depicted spheres, they didn't just paint stars, but pictures.

But now imagine looking through these pictures. Then you become aware that forces radiate down to Earth from all these pictures; only that these forces radiate together. If you look at a radiant star from here, from the Earth, you have the feeling that the rays diverge. If you look at it from outside, you have the feeling that the rays, the light effects that emanate from the pictures, are not only light effects but also power effects, and that they go together. These power effects go as far as the earth. And what do they do there? Yes, you see, they form the shape of the plants, for example. And the one who looks imaginatively says: the lily is a plant form on earth that was created in this form and shape by this group of stars. Another, a tulip shape, was created by another group of stars.

And so you see what is on earth as plant cover (green), as if it were really painted by the starry sky. It is actually the case that the form of the plant body is determined, created, by the cosmos. And now you can easily understand: if you look further in, if you see the fixed stars out there, then closer to the earth you see the planets Saturn, Jupiter, Mars and so on. They are moving. The fixed stars show you the constellations at rest, which give the plants their shape. But the moving planets send down forces of movement. It is these that the plants first draw out of the root, then make them grow higher and higher, and so on. Just as the shape of the plants is formed from the fixed starry sky, so the movement is formed from the movement of the celestial bodies closer to the earth. Only what takes place in the plant itself, this metabolism, that, for example, the plant absorbs carbonic acid, assimilates it, as they say, and secretes the carbon, so that it forms its carbon body, that is from the forces of the earth itself. We can therefore say: When we look at the plant in its entirety, its form is from the starry sky, its growth is from the planetary movement, and its metabolism is from the earth.

These are things that are regarded as foolishness by those who call themselves true scientific minds today, but they are the very reality. For he who regards the plant in its growth and form as it is done today, resembles one — I must here use a simile that I have often applied — who looks at a magnetic needle that points with one side to the north, with the other side to the south, and who now says: This is due to the magnetic needle, that one point points to the north, the other to the south. It is not due to the magnetic needle, but natural science naturally assumes that the whole earth is a great magnet, that it attracts the one point to the north and the other to the south. In natural science, the whole earth is used to explain the direction of the magnetic needle. But in the same way, if you want to explain the whole form of the plant, you have to use the whole universe. The plant is formed out of the whole universe. It is simply an awful absurdity that the same people who, for example, use the whole earth to explain the direction of the magnetic needle, want to explain the plant only in terms of its cells and their forces. Just as the magnet needle can only be understood when it is placed in the whole magnetic context of the earth, so can plants only be understood when they are placed in the whole cosmic context, when one comes to say: Here I am walking across a region, let us say, of central Europe; for this central Europe, during the time of flower growth, these constellations have a particular significance; hence the plants of this area grow here, because the heavens cause certain plants to grow on the earth in a particular area.

If we wish to observe plants from this point of view, if we go as far as the form, then we must actually take the whole Cosmos to help us. With the animals we need go only as far as the constellations of the zodiac. I have already spoken about this. The stars outside the zodiac have no influence on animals. The animal has thus already become more independent, no longer depends in its organic formation on the whole cosmos, but only on what is in and under the zodiac.

Man has become even more independent, because only the planets influence him, not in so far as he is a soul, but in so far as he is a physical organism. Only where it passes over into the moral, into the soul, must we go beyond the planetary influence, as was done in the older, really good views of astrology, not in today's lay and amateurish ones, which are still behind. But from all this you can see that one must say, in a certain way, but always only to the extent that one takes the external into account: this applies to the plant. For the animal, the form is connected with the zodiac, the growth with the planetary movement and the metabolism with the earth.

If we go up to the human being, then we can no longer ascribe his form to any constellation, but only to the whole universe as such; we can only say: the sphere; not to the individual constellations, but to the whole sphere. I have therefore said on one occasion – and it has already been printed – that in a certain sense the human brain is a reflection of the whole starry sky, not of a single group of stars. Thus, the sphere for form. For growth, in a certain sense, planetary motion too, but now the entire planetary motion, not individual planets, as it is for the plant, for the animal; and for metabolism, again, the earth.

Plant:

Form, starry sky
growth, planets
metabolism, earth

Animal:

Form, zodiac
growth, planets
metabolism, earth

Human being:

form, sphere
growth, planet
metabolism, earth

What was the progress in the development of knowledge? Basically, until the time of the Mystery of Golgotha, no one who came into consideration with regard to knowledge doubted the things I have just discussed. Even if this ancient knowledge was not the fully conscious knowledge that we are striving for today through anthroposophy, for example, there was still a kind of dream-like but clairvoyant knowledge in those ancient times, at least up to the Mystery of Golgotha. And those people who were recognized as knowing something about the world had no doubt at all that when they looked at a plant blossom, they had to relate it to some configurations in the starry sky. And so with other things.

Then this knowledge increasingly disappeared during the first four centuries after the Mystery of Golgotha. After the great eradication of ancient knowledge - I have often described this eradication - only those insights remained that were handed down into the Middle Ages, were often distorted, and are now recorded in old books and are still enjoyed by some people who do not want to take refuge in the new knowledge but always want to look back to the old.

The realization that we are now consciously embracing, the cosmic realization of everything that appears here on our earth as a form, this cosmic realization that we are striving for today, was not present in conscious clairvoyance, but it was present in a certain way. It dawned on people more and more. And then, after man had devoted himself for some time to the artistic shaping of the word in drama, to the thought in dialectics, to the sound and word connection in rhetoric, to the contemplation of number in arithmetic, to the contemplation of form in geometry, after man had devoted himself to this artistic training of the human soul forces for several centuries, the world view emerged that no longer searches out there in the universe, that no longer asks: What is out there that a lily blossom or a tulip blossom can arise on earth? Instead, a worldview emerged that only calculates the present position of the stars, the size of the stars, which only mathematics can explain, which at most accepts mechanics and physics as astrophysics when the stellar world, when the extraterrestrial comes into consideration.

If there is the earth here and a mole in the earth here, the mole has a certain view of the world. But there is not much of the sun in this world view. In more recent times, people have lost the opportunity to look up from the lily blossom, from the tulip blossom into the starry sky, just as the mole does not have the opportunity to look up beyond the darkness of the earth. And there, human beings are stuck in the earth, water, air and fire. At most, they look out into the light like an earthworm does when it comes out during a rain shower and perhaps perceives something of the scant light out there. With regard to the spiritual world, humanity has gradually become entangled in a kind of mole existence. For only what man can find in his own inner being, the mathematical connections, he seeks outside in the cosmos; but he does not seek the concrete and spiritually real outside in the cosmos. One could say that the experience of freedom could only come to man through leading this mole-like existence for a while, through looking at the lily and no longer knowing that a picture of heaven is reflected in the lily; through looking at the tulip and no longer knowing that a picture of heaven is reflected in the tulip. In this way he has turned his powers more inward, and has attained the experience of freedom. But today we have reached the point where we must again grasp the spiritual universe in the eye of our soul. That which for centuries appeared only as the mathematical, mechanical structure of space must again appear to the soul's eye as a spiritualized cosmos. One can truly say: For centuries, humanity in the civilized world has led a spiritual life of privation, albeit for the purpose of cultivating human freedom; for everything that is experienced in the progress of humanity has meaning. But one must see through this meaning, one must not stop at one stage of development, but one must go along with the development and must be clear today: Now that humanity has developed the experience of freedom in its earthly mole-like existence, it must turn again to the contemplation of the spiritual, the spiritual world, not only the mathematical world.

But try to imagine vividly what I am dealing with now. It is really as if it had become dark in the soul in relation to the first four centuries after Christ, as if people had previously looked out and seen the light of the Spirit in the cosmos, figuratively speaking. There was just enough time, because this vision of the soul lasted for another four centuries after the Mystery of Golgotha, even if it became increasingly duller and duller, for the event of Golgotha, the Christ event, to still be viewed spiritually in the first centuries. Only the literature that refers to this spiritual view of the Christ event has also been eradicated. After all, there is nothing of this literature left except what the opponents wrote. Man faces the Mystery of Golgotha in such a way that, apart from the simple, seemingly simple accounts of the Gospels, he does not have the great accounts that the spiritualists of the first four centuries still gave. He has only the accounts of the opponents. We have about as much of the greatest portrayals of the mystery of Golgotha as posterity would have of anthroposophy if it only read the writings of Kal/ly. I think one would not get a very adequate picture. You always have to bear in mind how these first four centuries worked to eradicate precisely the most intense insights that were still available when one looked out into the cosmos and knew that the Christ came to earth from a spiritual cosmos. One had to understand the spiritual cosmos in order to be able to understand how the Christ came to earth from the spiritual world and embodied himself in a human being. Then nothing remained, because humanity immersed itself only in the earthly, as the memories of the Mystery of Golgotha. The memories were passed down from generation to generation. And what was passed down as a memory was called a revelation, and it was sought to comprehend it with the intellectualism that was emerging more and more.

What is it then that is our task today in the face of these things? It is our task to learn to look out into the universe again and to be able to see spirit everywhere, not just by immersing ourselves in ourselves and wanting to experience the spiritual there, but by being able to experience the spirit in all the forms of the cosmos outside of us. That is our right, that must happen again. We must again penetrate into the luminous spirit of the whole cosmos, then we will also see the Mystery of Golgotha in a new light.

I have shown you how, in the last third of the nineteenth century, this merely confessional adherence to the Mystery of Golgotha was actually no longer present. I have told you that a spirit like Kar} Julius Schröer said as early as the beginning of the seventies: The religious issues are actually an anachronism. He believed that people are already striving for something completely different, for a different kind of piety, for a different kind of connection with the spiritual world. But it has essentially taken these last fifty years for only weak attempts to be made, such as the one I mentioned in Werfel's “Mirror Man.” But now one sees that individual people are drawn to rediscover their connection with the spiritual world. But do not think that this connection with the spiritual world can be easily found. It cannot be easily found for the reason that today what is called science has acquired terrible authority, and is practised everywhere as official science. But it has emerged from these secret activities. I do not mean this in a derogatory sense. Please do not think that I am criticizing the times by speaking of 'moles'. I am just trying to characterize. I really do not want to say anything derogatory, because basically, since the 15th century, great things have been achieved by these cosmic moles, who are called human beings.

If you do not believe this, then study the geography of moles or earthworms from a spiritual scientific point of view. This is a dream-like geography, but it is magnificent; it is just not suited to man. And if you were to study the geography of plants! The plant does not even dream in its etheric body, but what can be discovered in the etheric body is truly more magnificent than what can be learned at a faculty today. So, I do not mean any disrespect when I say: a mole existence, because I value it highly.

But the world is evolving, and now is the time for us to reconnect with spiritual perception, with spiritual insight. People cannot continue to live without immersing themselves in this spiritual insight. And now one must become quite clear how these things have actually worked in the last fifty years. And here I would again like to present a characteristic personality. Sometimes one can study personalities much more precisely than one can describe more impersonal and abstract, in terms of how things develop in relation to human cultures and their progress.

In these past reflections, I have referred you to Brentano and Nietzsche in order to show you, by way of what human souls have gone through, how evolution actually was. Today I would like to show you something more from the other side, how a person has been understood by his fellow human beings.

In the 1820s, on July 22, 1822, a certain Gregor Mendel was born (we are celebrating his 100th birthday today). I mentioned him the other day when I said that, while we were in Vienna, articles about Gregor Mendel appeared everywhere because his 100th birthday is approaching. This Gregor Mendel was born the son of a farmer in a Silesian village, studied with great difficulty and very good progress, and was ordained a priest in Moravia at the age of twenty-four. He thus became a Catholic priest. Gregor Mendel was an exceptionally good student, as they say, both as a grammar school student and even at the seminary. It was common practice in Austria at the time – it was in the forties or fifties of the last century – for particularly well-behaved, hard-working students to be given scholarships by their convents. They were then sent to university to be trained as secondary school teachers, because almost all positions in the grammar and secondary modern schools - I also mentioned this recently when I described our trip to Vienna - were filled by monks or priests. In Austria, priests taught at the schools that are called secondary schools here, up to and including university.

He was sent to Vienna to study mathematics and the exact natural sciences. After three years of study, you then had to take the teaching examination at that time. Mendel registered for the teaching examination, apparently thinking that because he had always received such excellent grades, it would be just as easy to pass the examination. He failed the teacher training examination, had to repeat it, and failed again, so that he could not repeat it a third time; because if you fail twice in such an important matter, you cannot continue.

Through all kinds of circumstances, as it once was in old Austria, a school principal somewhere in Moravia once said: Well, we don't have anyone else who has come through and gotten a good report card; but we need a teacher, so we'll just hire Gregor Mendel. And so he became a secondary school teacher for fifteen years. There is no denying that he nevertheless became one of those secondary school teachers who were sent to these higher schools as priests.

But then he particularly indulged his love of science, conducting a large number of experiments on the way inheritance occurs, especially in plants. He collected plants, planted plants, those, let's say, that have a reddish flower, and those that have whitish flowers. Then he allowed those that had reddish flowers to fertilize those that had whitish flowers, and then he got plants with nothing but reddish flowers, which were daughter plants. But in the second generation it was different. There was a certain number of reddish flowers, whitish flowers, mottled flowers, and so on. In short, Gregor Mendel said to himself: I must seek the atoms, the actual atomistic in the plant world, in the organic world in general. Those who are familiar with the development of intellectual life know how much thought was given to inheritance in those days. There are an enormous number of inheritance theories. But Gregor Mendel did not pay much attention to these inheritance theories. Instead, he planted his pea plants and observed how inheritance takes place when he allows a white pea to be fertilized by a reddish one. He to see if he got a red, white or mottled pea, and in this way he determined over generations how, for example, the color is formed, how inheritance is formed at all under different conditions, proportions and the like in peas.

Yesterday I described the time – it was in the 1960s – when all of this came about, which I have described, which worked in Herman Grimm's “Unüberwindlichen Mächten”, in Paul Heyses “Kinder der Welt”, in Du Bois-Reymonds “Grenzen des Naturerkennens” and so on from the most diverse sides. In Mendel's case, it worked in such a way that he established the conditions of inheritance.

The examiners at the two teaching exams were at least concerned enough about Gregor Mendel to fail him twice, and to give him the certificate: Completely unsuitable to teach any science to high school or secondary school students! — The other people, the later ones, were no longer concerned about Gregor Mendel at all. The books he wrote about the laws of inheritance are pretty much gathering dust in the libraries. Nobody cared about them anymore.

But for about twenty or twenty-five years, you can find that people cared more and more about Gregor Mendel. They dug up his laws of inheritance. Because now we are facing a very special phase of science. In the epoch in which Herman Grimm wanted to show how human intellect cannot overcome class prejudices because it is not powerful, in the epoch in which Du Bois-Reymond pronounced his “Ignorabimus”, in which Paul Heyse wrote his “Children of the World”, thus in the epoch in which reason, intellect, has become increasingly powerless and sapless, but where there was nevertheless a tendency towards a new piety among non-denominational people, which has now lasted for fifty years. At the same time, efforts were being made everywhere to develop atomism to de-soul science, and Gregor Mendel also endeavored to discover botanical and zoological atomism. He tried to compose each plant according to its inheritance from red and white flowers, from large and small, from thick and thin flowers, to see how thick and thin, red and white flowers, once they are there, remain as unchanging as atoms remain unchanging. Back then, people said, for example: in carbonic acid we have coal and in hydrocarbon we have coal. Hydrocarbon is something completely different from carbonic acid, but in both there is coal. The atoms that are there as coal are the same in carbonic acid and in hydrocarbon.

Mendel said: I have a red pea flower, and I have a white pea flower. Now the children that are born may be red. But now the children in turn have children, some of whom are red, some of whom are white, and some are mottled, speckled with red and white. And now it continues again: they have children, and among these there are again red, white and mottled ones, and so on. - Now we have the atomistic approach in relation to plants. If we look only at the color, red and white, then where the peas are red, only the white is hidden; it is also inside, only hidden. But with the further children, there it comes out again, just as the carbon is in the carbonic acid and in the hydrocarbon, in substances that are quite different from each other. That is the essential thing in the atoms, the carbon is here and is there; that is the same everywhere, the solid, the eternal atoms. The eternal atoms in plants, which are passed on by inheritance, are the colors, but also, for example, whether the plant is thick or thin, large or small; but the white is preserved, it is only sometimes hidden. Just as oxygen is present in water, so here the white is hidden in the red children and comes to light again when it has the opportunity.

Gregor Mendel was truly a great man, because he sought out what was then considered appropriate for the time, atomism for the inanimate world, in the right place, for the plant world, in line with the thinking of his time. He also made very interesting observations about the animal world, although he failed his teaching exams twice. He did all that, but at the time, no one paid any attention.

Then came the time when the discovery of radium and so on blew apart the atomism in the inanimate world. Recently, a rectorate speech was given in Berlin that seems to have dealt with this very nicely: you can't stick to the old atomism anymore. But people can't catch their breath quickly. Now they are losing their breath when they no longer have atomism. It no longer works in physics, and it doesn't really work in chemistry either. So, after Gregor Mendel had been gathering dust for a long time, his laws of inheritance were excavated, and today you can find everywhere that people are talking about Mendelism, that Mendelism is mentioned as something of the very first rank in the theory of inheritance, one hundred years after his birthday. The centenary of Gregor Mendel is now being celebrated in learned academies everywhere.

It is an interesting life: the priest, who remained unnoticed during his lifetime and who failed his teaching exams twice, has nevertheless achieved something that a large number of academies around the world are celebrating as a very first intellectual accomplishment. In the case of Brentano, I have shown you the man from within, how he viewed the world, how he felt about the Vatican Council and the dogma of infallibility. In the case of Nietzsche, I have tried to show you something similar. In the case of Gregor Mendel, I wanted to show you more how others viewed him. Because it is, after all, interesting that the learned body twice failed him in his teaching exams, that he then remained completely unnoticed and now rules the world in terms of the so-called laws of inheritance. What is that? Basically, it is nothing more than the emergence of the last phase of intellectualism and, indeed, something else, which I would like to talk about tomorrow. But the emergence of intellectualism, the last gasps of intellectualism, which is so closely linked to atomism, can be seen in the relationship between the world and Gregor Mendel and also the world and Mendel today.

I truly have no desire to take anything away from Gregor Mendel's fame. On the contrary, I have taken this opportunity today to introduce you to a truly great man, so that you will think of this great man here too. He is a great man. But it is precisely by studying the inner and outer destinies of great men that we can study the further development of humanity. It is not the small men, but the great ones, with whom one must study this, and Gregor Mendel is a great man, and you can be assured that I am more pleased that he is being celebrated today in all kinds of scientific academies than that I am pleased that he failed twice. You can believe that. But the fate of Gregor Mendel is extremely interesting. And I would like to say: this current clinging to atomism in the organic world is extremely characteristic of our time and actually belongs to all the phenomena that I wanted to describe to you in these days, which I examined yesterday from a different point of view and which I presented to you today from the point of view of Mendelism, for the centenary of Johann Gregor Mendel.

There has been a basic theme to everything we have been considering here in recent times. Again and again the point has been made that when any work is undertaken or any proposal made in connection with the anthroposophical movement proper regard must be paid to the gravity of the present situation. In principle everything I have said so far has been in accord with that basic theme. It should also help more and more of our members to come to feel this in their souls. We will continue along these lines. Today I want above all to refer to something that can help us to find the right inner attitude, as it were, to the spiritual-scientific movement that has anthroposophy for its goal.

There has now been scientific evidence that Western culture is in a decline—you know about the book by Oswald Spengler.⁴¹ How do people regard the search for truth within this culture, irrespective of the degree to which they even admit to this? People who imagine they have both feet firmly on the ground, considering themselves to be eminently practical people, regard the search for the truth as something theoretical and not as a real deed accomplished by the soul. It is essential for us today to come to the realization that the search for truth is a deed accomplished by the human soul. We must come to realize that when we gain insight this is no mere theory, no individual point of view, but an actual deed infused with will impulses, a deed in the total context of the evolution of the earth and of humankind.

To begin with let me use a more methodological approach to show the way recognition of the truth must be seen as a deed, using a fact from cultural history as an example. I have frequently spoken of two streams going in opposite directions in the life of the human soul. One of these is the abstract mystical stream, the other the abstract materialistic stream. The latter has developed with the evolution of science over the last three or four centuries. Basically it has entered into all areas that play a role today in the progress of human evolution. The traditional religious creeds hardly play a role in the real progress of human evolution the way they are presented nowadays. They could however play a role in furthering the decline of Western culture.

It if were a matter, for instance, of bringing Spengler's idea of the decline of the West to full realization, the traditional religious faiths officially represented by the Jesuits, by positive Protestantism and so on, would be able to do their part. They would be of no account, however, for progressive evolution. As I have said on a number of occasions, the materialistic stream is clearly in evidence even in people who themselves are quite unaware of this. Characteristically, and it is something we must keep in mind, even the theosophical school was affected by materialism in certain areas when it went by the title ‘theosophical school’. The descriptions given of the human etheric and astral bodies in those circles, where these bodies were merely said to be more subtle forms of matter, with people imagining some kind of mist or cloud, surely were nothing more or less than materialism in spiritual guise. Spiritism is of course materialism most heavily disguised as something spiritual, for it speaks of the spirit when in fact its aims are merely to prove the material existence of the spirit, to present it in material form. Materialism has eaten its way into everything spread about by way of popular literature, above all in popular books and journals where people are informed as to what is ‘true’; it is present in everything that is spread about like this, irrespective of whether it comes from Catholic or Protestant sources. This materialism on the one hand relates to the progress made in culture. It must be taken into account and taken positively into consideration. Traditional historical elements like the religious confessions must of course attack anything that is new; they must fight intensely against anything that is new. This, however, does not have to be taken into serious account when we form our ideas of the present, for it goes in the direction of decline. Materialism on the other hand produces the very things we ought to know about in the present time, though they are of course presented in a materialistic way, in materialistic interpretation. If we wish to share in the work that brings progress in cultural and intellectual life we must know what materialistic anatomy, materialistic physiology, materialistic biology and the sociology of the present age have brought to light. We must be fully informed about these things and out of this very knowledge gain the power to transform materialistic knowledge, the materialistic way of thinking, into spiritual knowledge. It is therefore of definite value in the present time to give full consideration to what materialism has to offer. We cannot transform, say, the Catholic philosophy of the Middle Ages the way some people imagine. This can only be transformed with the aid of Thomism, as I have shown in Dornach,⁴² though it then transforms itself. Materialism can be metamorphosed into an inner spiritual life. Anthroposophists therefore have no reason at all to despise the things that materialism has to give. We have to reckon with materialism. Anthroposophy cannot be evolved out of a blue haze, it must be evolved by people who are alive in and part of modern life, a life that in the first instance is a materialistic one.

The moment we wish to see materialism in the light of the true progress of humankind we must develop a particular basic feeling, the very feeling that many people of the present age, and above all academics of the present age, do not have. This is the feeling that everything immediately around us in the world we perceive with the senses, everything our eyes see, our ears hear and so on, is not real and that we should not look for reality in that direction. We must develop the feeling that it is utterly mistaken to look for atoms and molecules in the world we perceive around us and to consider them to be real, or even commemorative coin. Some scientists are particularly proud to say that they do not take atoms and molecules to be real but use them as ideograms, ideal points in space. It is immaterial, however, if you assume atoms to be physical or ideal points. What matters is whether you take a living comprehension of spiritual entities as your starting point or whether you consider the idea of such living comprehension an abomination and base yourself entirely on what may be gained in the material world. This applies also to atoms seen as points where forces are located. As soon as you base yourself on atomistic ideas you find yourself in a materialism that must lead to doom. We can only deal properly with the world we perceive through the senses if we treat it as a phenomenon, as a form of manifestation. Matter is not even present in the things we perceive through the senses. We must therefore develop the feeling—we can do this thanks to the findings reported in the anthroposophical literature—that when we use our eyes and look out at the whole starry firmament, the cloud formations, the contents of the three kingdoms (mineral, plant and animal) and also the fourth kingdom, the human kingdom, we must not look for anything material in the things that come to us through sensory perception. Matter is not behind any of them! All we perceive are phenomena like the phenomenon of the rainbow, for example, though they may appear more solid than a rainbow. No one should consider a rainbow to have some kind of outer reality—like a solid bridge with its span in seven colours—but see it only as a phenomenon. In the same way we should regard all the things we encounter through our senses as phenomena, however solid they may appear. A rock crystal can of course be taken hold of, whilst in the case of the rainbow we could not take hold of anything. Yet although it may affect our sense of touch, it should still be called a phenomenon. We must not allow our fantasy to create some kind of physical reality, in spite of the view of nature that is generally taken today, a view that is following the wrong path. The 'physical' phenomena we come across therefore are definitely not material phenomena, are not the reality of matter. They are mere phenomena; they come and go out of another reality that we cannot comprehend unless we are able to conceive of it in the spirit. That is the feeling we must evolve—not to look for matter in the outer world.

The real goal of anthroposophical development is missed above all by people who despise outer materiality, people who say: ‘The things we perceive in an outer way are mere matter; we must rise above such things!’ That is quite wrong. The things we perceive outside are not material, we cannot look to them to find the world of matter. We simply do not find matter in the world that impresses itself on the senses. You will come to see this if you read what our anthroposophical literature has to say, and take it in the right spirit.

You then need to develop this feeling further. Here we come to aspects that people find highly uncomfortable today because they come very close to the experience we know can be had with the Guardian of the Threshold. They are uncomfortable; yet unless we enter into them we will make no progress in inner development. We have to go through inevitable discomfort if we are to get from theory to reality. The search for truth must be based on facts. Anyone who thinks matter can be found in the world which we call the material world—the world we perceive with the senses—is mistaken, and the error involves more than mere theory. There are people who think that because others say it is 'matter' it really is matter; this kind of word-cleverness is in vogue nowadays. If anyone thinks it is enough just to say: ‘It Is wrong to look for matter in the world we perceive with the senses’, they cannot be said to be speaking out of spiritual science working towards anthroposophy. Spiritual science does not consist in correcting other people's theories. Spiritual science must make the search for truth a deed. It must be a search for knowledge based on strong will impulses, that is, it must enter into the facts even where it merely makes definitions or explains things. And this is where the situation gets uncomfortable.

It is easy to say to someone that they are wrong in thinking that matter is to be found within the outside world, which we perceive with the senses, and to tell them to change their views. That is just talking theory. To accept theories, to oppose theories, to correct them—all that is theoretical talk. Spiritual science cannot in all reality be satisfied with this. The essential thing is to develop our sensibilities to a point where we perceive that someone caught up in materialistic views of the material world has a thoroughly unhealthy organism. We must progress from purely logical definition to a definition that takes hold of realities, in this case the constitution of the human individual. We must become convinced that it is not merely wrong logic to say that matter is to be found in the world we perceive with the senses, but that anyone who considers that what his senses perceive is physical substance is truly on the road to constitutional feeblemindedness. We must perceive that it is sickness to be materialistic in that sense.

We want our ideas to take hold of reality. We cannot do so whilst we continue to think in theories. Everybody supposes that they only need to have good instruction to change their views. Spiritual science always demands that we are alive as we develop and that we restore ourselves to health where we have been materialistic in the above sense, since a departure from the right way means sickness, the road to feeblemindedness.

At this point things come very close to the insights to be gained in meeting the Guardian of the Threshold. When we encounter the Guardian of the Threshold and thus enter into worlds other than the physical world--worlds that add something new to the physical world—all theory comes to an end, the intellectual mists clear and reality begins, with every word saturated with reality. Then we can no longer say that someone is expressing correct or incorrect views. We have to say that they express their views out of a sick or a healthy mind. Then we encounter reality. Nor can we say that someone should correct their views. Instead we must say: ‘If you are on the road to sickness, to feeblemindedness, you must change course and develop a strong, healthy mind again.’ You see it is not enough to correct the so-called philosophies that spread their mists about. For anyone wishing to become a spiritual scientist it is essential to go through a change that is a very real process, and not to be satisfied with something that is intellectual, logical or theoretical. The gravity of the present situation is such that the pathological nature of an intellectual view of the world must be vividly apparent to us.

An attempt has been made to outline one particular aspect, to characterize in the light of reality the materialistic aspect of our cultural life today. The other aspect, the polar opposite of this, is the mystical approach. Mysticism is the refuge of many people who are dissatisfied With materialism. They find that materialism is not right and therefore feel they must follow a different philosophy, a different path in their search for truth than the paths followed by materialism. People then try to develop by following an inner path and to find the spirit along that path. I have frequently spoken of mysticism as a spiritual stream that has the same right to exist in its one-sidedness as materialism has, providing one perceives this one-sidedness. I have spoken of mysticism as a kind of reaction against the materialism which has developed in the American and European civilizations over the last centuries. I have referred to this a number of times, also in the pamphlet published during the war that was also sent to the men at the front.⁴³ This mystical stream must be considered in more detail, again without any of the theorizing that is so common. When it comes to mysticism, people think that by withdrawing from outer life and entering deeply into their inner life they will find the spark of which Meister Eckhart spoke.⁴⁴ They think they will come upon the revelation of the true spirit that cannot be found in the outer material world. Mystics do however tend to be real materialists. Taking the opposite route, mystics mostly are harsh people and out-and-out materialists. They start to shout as soon as the material world is mentioned, considering themselves superior to such things—as has often been said, they feel they are above such things. The point however is that we must not merely theorize but go into the reality. The point is that we must look for the reality behind those mystical endeavours. It is important to realize what comes to life in us when we become mystics, what is active in us when we become mystics. You can find out about it from the anthroposophical literature. We have to say that this is the very soil where physical matter is to be found. We find materiality active in us when we become mystics. Consider even the most sublime mystic—what is he bringing into play in his soul? He brings into play things that boil and bubble in his metabolism, however refined and subtle this metabolism may be. Matter as such is to be found within the human skin, and not in the outside world that impresses us through the senses. We come upon physical matter when we allow things ignited in the metabolism to arise within us. Look at the way Meister Eckhart spoke of God with such depth and conviction. He actually told how he had scrupulously brought to awareness what was bubbling and boiling in his metabolism. It seemed to him to work towards the central heart and there to become transformed into something that could be perceived as a spark of the divine self in the human being. That is the small flame metabolism ignites in the heart.

The true nature of physical matter is thus found by following the path of mysticism. The genuine fruits of Goetheanism must be raised to a higher philosophy of life. In the same way we must clearly understand that the fruits of mysticism must be considered to gain an interpretation of activity in the material sphere. We do not discover material processes in our chemical laboratories. When a chemist is at work in the laboratory, the processes taking place in the retort are external phenomena, just as a rainbow is an external phenomenon. That, too, is phenomenon and has no real materiality to it. We learn about real materiality when we see the bubbling and boiling of the processes that go on inside our skin ignite the way a stearin candle ignites to burn with a flame. That is where materiality has to be sought, and we only see mysticism in its right light when we realize that all the inner experiences mysticism provides in its one-sideness are material effects; true materiality is to be sought in there. We must not look for physical matter by analyzing chemical processes. We must look for physical matter in every organic form that goes through its complex chemism and physiology inside the human skin. Mysticism gives us the solution to the riddle of physical matter. Mysticism however only gives us the solution to the riddle of physical matter. We must not reinterpret the inner materiality of the human organism to the effect, for instance, that when we see a burning candle we say: 'That cannot be the fruit of something inherent in the candle. There is a tiny spirit inside that candle and this spirit produces the flame.' That would be nonsense of course. It is also nonsense to look for the reality of the spirit in the experiences of a mystic.

It is necessary to arrive at a very definite idea, even if this is difficult. This is a threshold truth. We do not get far with what can be achieved in mysticism, for there we are dealing with phenomena that are like opiates, we are given up to our egotistical desires that allow themselves to be defined as anything but the materialistic aspects of our own inner processes. The bewildering multitude of phenomena surrounding us in the world of the senses does not allow us to go so far as to realize that in fact none of it has any materiality. Let us consider what we are actually seeing when we look at a distant planet, say, or a fixed star out there in space. What are we actually seeing? We do not see the green plant cover of the ground, the cloud formations, brown or grey earth and so on that we see around us on this earth. The stars and even the moon are too far distant for that. Everything that lives out there on those alien heavenly bodies has an inner aspect, has material processes that have been transformed. What we see through the telescope are the material processes active in the highest form of existence on the star in question. In the same way, if that other star, let us say the moon, were to look at us through a telescope, would it see our plants, animals and so on? No, the earth is far too far away for that. Pointing a telescope at the earth the moon would be looking into your stomachs, hearts and so on. That is the content which shines forth into the cosmos. The human kingdom is the highest on earth and because of this someone looking from outside would see what goes on inside human skins. When these things which are visible to distant stars become ignited in our own inner awareness they are the things mystics experience.

So you see that anyone seriously devoted to the anthroposophical view will have to penetrate this second, equally uncomfortable threshold truth that it is mysticism which teaches us what matter is on earth. We cannot know anything about even the simplest of earthly forces if we merely look at the outside world. Just open a book on physics. You know it discusses gravitation, earthly gravity. It always includes the comment, however, that it is impossible to know the true nature of gravity. People are in fact rather pleased with themselves when they explain that the essential nature of gravity is not known.

How can we get to know the nature of the force that makes the chalk fall down when I let go of it? The force called gravity can be understood as follows. At a certain point in life, perhaps after the thirtieth year or even earlier—it depends on how kindly destiny deals with us—we can make a discovery when we observe ourselves in the light of spiritual science, rather than by the usual methods of observation. The methods of spiritual science do to some extent introduce us to the methods of genuine self-observation. About the thirty-second year, therefore, we can make a discovery. Observing ourselves not in the abstract way of mystics but genuinely, we shall achieve genuine self-observation; for instance by noting that living from the thirty-fifth to the fortieth year, say, we have changed at the organic level. Some will note that their hair has turned grey; it also happens nowadays that men grow bald. We find we have changed. Unless however we have gained the ability to observe ourselves we shall have no experience of these changes, we shall not have inward experience of what happens with these changes. The experience can be gained if people apply to themselves what it says in my book Knowledge of the Higher Worlds.⁴⁵ From about the thirty-second year onwards we have the experience that the body has to be carried differently, that it becomes heavier. That is our inward experience of gravity, of gravitation. It has to be experienced inwardly.

None of the wishy-washy things talked about in mysticism are as important as a concrete fact like this, the inner experience of growing heavier. You cannot gain this experience if some person stands here and lets a stone drop from his hand. You do not observe the gravitational pull by watching a stone drop, for stones have no real materiality. You must observe yourself, this time looking not into space but into time, that is, the way you experience things before and after. We must progress from experience in space to experience in time Things never to be found in the world of the senses must be gained through inward experience. They are the second element belonging to reality.

Experiencing the outer world of the senses we have truth but no knowledge. Experiencing inwardly in a abstract mystical way we have merely knowledge and no truth, for we are under an illusion concerning the basic phenomenon of inner life; inward experience being the flickering flames of material processes. Anyone looking for materiality in the outside world is interpreting the world in an ahrimanic way. Someone else may merely look for truth in an abstract way within himself; he or she is interpreting the world in a luciferic way. Genuine spiritual science in the light of anthroposophy holds the balance between the two, with truth and knowledge interweaving. We must look for truth at one extreme and knowledge at the other and become aware that living realities become polar opposites when knowledge is brought into truth and truth into knowledge. Then the search for truth becomes a real deed. Then something is happening. We are not merely producing logical definitions or correcting our views, but something is happening when human beings endeavour to gain inner experience of knowledge and look for the truth outside them, endeavouring also to let each enter into the other.

This has to be understood in the present age. The present age must understand that human beings must hold the balance between the two extremes, between the ahrimanic and the luciferic poles. People always tend to go in one direction. In the Trinity Group⁴⁶ in Dornach the luciferic element is above and the ahrimanic below. The Christ is in the middle, holding the balance. These things can be presented as ideas, can be made into the essence of ideas. They then become truth and knowledge. It is also possible to represent them in art, but then we have to forget about mere ideas and seek to find them—in line, in form, in configuration. Then it becomes the Trinity Group in Dornach, for instance. The whole is of the spirit, however.

Mysticism is one-sided and so is materialism. We must know that the two have to be interwoven and we must be alive in our doing' knowing that the true inwardness of the human being is to be found in being alive in one's doing. Our age wants to be one-sided and embrace materialism and this means that it is indeed on the road to feeblemindedness. I have shown that we must not be content with theories but must know in truth and reality that materialism shows itself to be what it is—a road to feeblemindedness—as soon as we meet the Guardian of the Threshold. We must aim for a state of health, and not merely disprove things in order to arrive at something else. The opposite extreme is abstract mysticism. We should be able to develop the feeling that in reality it is the road to infantilism—to put it bluntly, to childishness—a condition appropriate only for small infants. A child as yet untouched by the world, living entirely in physical materiality, in the processes of its physical organs, is exactly the type of the mystic, though the mystic will have the same experiences at a later stage than a child. They will of course feel different, those experiences, but an infant also experiences this concentration of organic activity in the heart. Sensing this concentration it will kick its legs in the air and wave its arms about and we can see how this peripheral activity is the opposite to the concentration of activity in the heart. If people remain childish all their lives, if they are too lazy to take in the things that only materialism can give, they reject outer materiality; it means nothing to them, they see it as something low that must be overcome. And then they kick their legs in the air and in doing so produce their mysticism. That is the threshold truth, the unpalatable threshold truth. Everything that is abstract and mystical, inducing a feeling of self-gratification when people concern themselves with mysticism nowadays, with things that make them lick their lips when they appear in print, though in reality they are the equivalent of kicking one's legs in the air in one's thoughts—all that is infantile. It has to be clearly understood that whereas materialism leads to feeblemindedness, abstract mysticism leads to infantilism, to childishness. True life is found when we find the balance, the equilibrium, between materialism and mysticism.

Again it is rather difficult to do this, and things really get uncomfortable. When you want to balance the scales you must not despise anything that is present in excess on one side and upsetting the balance. You must really try to put into both scales what is needed to maintain equilibrium. In the same way you should not despise anything that takes you into the sphere of matter, saying to yourself that it will cause feeblemindedness. Quite the contrary: anyone wishing to enter into things must step boldly into reality, saying to himself: 'I will have to follow the path that would lead to feeblemindedness if I were one-sided in my pursuit; but I am armed against it. I am also armed against remaining one-sidedly on the other path; I retain what is necessary from childhood days but do not remain a child.' That is how the balance must be sought between materialism and mysticism. That is a true sense of life. The sense of life holds the balance between feeblemindedness and childishness. Anyone who cannot be bothered to see these things clearly will not be able to enter into reality. People Only grow feebleminded if they fail to note that normal people have to overcome feeblemindedness day by day, hour by hour. Feeblemindedness is a constant threat and we only remain human by remaining childish, i.e. inspired. Anyone holding on to childishness in the right measure is a genius. We are geniuses only to the extent to which we have held on to childishness into our thirties; but this childishness must be properly counterbalanced. Thus we have to say that we are all in danger—how shall I put it—of becoming geniuses or remaining childish infants. It could go one way or the other.

As soon as we come close to threshold truths, our ordinary ways of expressing ourselves no longer work; things that normally are quite separate blend into each other at this point. All words acquire a different meaning, and we might say—it would be quite amusing to represent this in a painting or sculpture—‘Here is the threshold of the spiritual world, with one individual on one side and one on the other; one is active in the spiritual sphere, the other in the material world, and they are yelling at each other. The one who is in the spiritual world yells: “Childishness!” The other yells across from the material world “Sheer genius!” ’Just as a tree looks different when seen from another point of view so things look different depending on whether we look at them from the spiritual point of view or out of materialism. From the spiritual point of view the genius of someone who has retained the ways of a child, forming ideas in play, has to be called childishness, we must see it as childishness when we are on the spiritual side. Childishness is regarded in a different way from that point of view. There we know that human beings descend from the spiritual world, that they come to live in a physical body; we see that a child is still lacking in skills, is still undeveloped, but we also see the most sublime spirituality alive in that child.

It has caused considerable annoyance to some people—that numskull Dessoir,⁴⁷ for example—that in a small work I published. Spiritual Guidance of Man and Humanity,⁴⁸ I have shown that the wisdom involved in giving shape and form to the brain of a child is far greater than the wisdom human individuals are able to produce in later life. Numskulls like Dessoir cannot grasp this. For them, the full range of wisdom is what they write in their books. The thing is, however, that when we say 'childishness' from the spiritual point of view we perceive how the human spirit has descended as a ray of the divine spirit, and that it was fully developed when it did so. It entered into a human body that was still undeveloped, taking hold of it, working it, with the result that after just a few months the brain has become something different, and the whole body is something different in the seventh and fourteenth year of life, and so on. Childishness is not a term of abuse, therefore, for childishness is seen to be the descent of the spirit into the physical world, a first taking hold of the body, a stage where one is still a child, still in a human condition where the head has not yet been cleared of the spirit. That will happen as the rest of the body develops, for this develops fastest, whilst the head contains far more spirit. That is the image we have when we speak of childishness from the spiritual point of view. The head of a child is full of spirit and—this is an unpalatable truth—as we get older the spirit gets less and less, our heads become more and more petrified. A child still has a great deal of the spirit. This gradually evaporates. I may be permitted to use the term 'evaporate' in the sense that the spirit evaporates from the head down into the rest of the organism. So you see I am speaking of something most sublime when I speak of childishness as it is seen from beyond the threshold. If I speak of childishness from the earthly point of view it means that one has failed to progress. The language of the earth and that of heaven are different, alas, and it is part of the tragedy of our age that people do not even want to understand the language of heaven. Since it has become customary to speak in the most earthly terms possible from the pulpit it is no longer possible for people to understand the language of heaven.

It then can easily happen, when one has something to say within a certain context—expressing it out of that context, of course, and having prepared the way before saying the words that come from beyond the threshold, words to the effect that the entities of the spiritual world evaporate downwards—that the following may occur. Let me present a picture to you of something that really happened. It may happen, then, that someone writes: ‘Steiner says things evaporate in a downward and not an upward direction.’ Some professor of anatomy⁴⁹ gets hold of this and reads it out to an audience which he himself has prepared by asking them to bring children's trumpets and rattles when someone is going to talk about genuine anthroposophy. So a lecture on anthroposophy is given. Then the professor has the word and reads out something like this, having somehow got hold of it, and the students use the trumpets and rattles they have brought along to produce the kind of scientific argument that has become customary in those circles. This is something that really happened in Goettingen the other day. Have a look at the supplement to the recent issue of our Threefold Order journal.⁵⁰ You will find it there.

These are serious times in which we live and on Friday I want to continue in the vein in which I started today, when I characterized the true face of materialism for you on the one side and that of mysticism on the other. I will then show you what we are called on to do. We are not called today to gather in sectarian groups, but to come alive and intervene in what goes on in life, bringing anthroposophical impulses into the world of the present cultural life. If we understand what the present age asks of us we cannot remain one-sided materialists or mystics, we must take the road to reality. I have tried to characterize this in the pamphlet. Mr Molt took the trouble to put into print for the men at the front, so that they might learn something of the anthroposophical spirit. We must always keep In mind that these are serious times in which we live and that we shall only feel able to cope if we are open to the approach of something that properly speaking cannot even be given a name, using the old forms of speech, but imposes the necessity to find new forms of speech if the truth of our age is to be found. The search for knowledge must go beyond mere rumination, it must become an active deed. Then humankind will not slither into the doom of the Western world, for we shall find the upward path again. As long as materialism continues to use the symbols of childishness—those trumpets and rattles—to rebut anthroposophy, and mysticism makes use of materialism, dressing up utterly material processes as something spiritual, we shall slither into the doom of the Western world at full tilt. It is not a question of ruminating but of really doing something.

• 41. Spengler, Oswald, German historic writer. Der Untergang des Abendlandes (Decline of the West, C.F. Atkinson tr.) Munich, vol. 1, 1918, vol. 2, 1922.
• 42. Die Philosophie des Thomas von Aquino. 3 lectures given in Dornach on 22-24 May 1920. GA 74. English translation: The Redemption of Thinking. A.P. Shepherd, M.R. Nicoll tr. London: Hodder & Stoughton 1956.
• 43. Durch den Geist zur Wirklichkeits-Erkenntnis der Menschenrätsel: Philosophie und Anthroposophie. Vier Marchen (aus den Mysteriendramen). Anthroposophisicher Seelenkalender. Der Seelen Erwachen, 7. und 8. Bild. [Discovering the reality of the riddles of human nature through the spirit. Philosophy and Anthroposophy. Four tales (from the Mystery Plays). Calendar of the Soul. The Soul's Awakening, scenes 7 and 8]. Berlin 1918.
• 44. TN. Eckhart, Johannes, known as Meister Eckhart, German mystic.
• 45. Wie erlangt man Erkenntnisse der höheren Welten? 1904. GA 10. English translation: Knowledge of the Higher Worlds. G. Metaxa tr., D.S. Osmond, C. Davy rev. London: Rudolf Steiner Press 1976.
• 46. Trinity Group: a sculpture in wood generally referred to as the Group Sculpture at the Goetheanum in Dornach, Switzerland. It shows the Representative of Humanity between Lucifer and Ahriman.
• 47. Dessoir, Max. Vom Jenseits der Seele. Die Geheimwissenschaften in kritischer Betrachtung (From the beyond of the soul. A critical assessment of the occult sciences). S. 254 ff. Stuttgart 1917.
• 48. Die geistige Fahrung des Menschen und der Menschheit, 1910. GA 15. English translation: The Spiritual Guidance of Man and Humanity. H.B. Monges tr. New York: Anthroposophical Press 1970.
• 49. Prof. Hugo Fuchs, Goettingen. See also Rudolf Steiner, ‘Ein paar Worte zum Fuchs-Angriff’ (A few words on the attack made by Fuchs), in Dreigliederung des sozialen Organismus 2. Jahrg. Nr. 5 (Aug. 1920); reprinted in Aufsätze zur Dreigliederung des sozialen Organismus and zur Zeitlage 1915-1921 GA 24.
• 50. Dreigliederung des sozialen Organismus 2. Jahrg. Nr. 4, Beilage (Juli 1920).

By linking much of what has been said lately with various outside information, you will have gathered one thing, namely, that our anthroposophical movement has entered a state that expects of each individual seeking to participate in it that he associate this participation with a profound sense of responsibility. I have repeatedly alluded to this but it is not always envisaged thoroughly enough. Just because we are placed within our movement, we must not lose sight of the terribly grave time presently faced by European civilization and its American cousins. Even if we ourselves would say nothing about the connection between the impulses generated by anthroposophically oriented spiritual science and contemporary historical events—although it is certainly necessary to speak up—such events would make an impact on our activities and inevitably would play a part in them without our having a hand in the matter. Therefore, the point is not to shut our eyes to the importance of what is indicated by such words.

From the interpretations put forward by Dr. Boos²⁰ yesterday, a number of friends who had not realized it before may have understood the necessary and practical connection existing between the idea of the threefold social order and the aims of anthroposophy.

The course of world events presently resembles that of an unusually complicated organism, and from all the various phenomena that must be carefully observed, the direction being taken by this organism becomes obvious. Much is happening today that initially makes an insignificant appearance. These seemingly unimportant events, however, frequently point to something immensely incisive and drastic. Again, things go on that clearly show the extraordinary difficulty we have in freeing ourselves from old familiar ideas in order to rise to a perception of what is in keeping with the times.

You can see from a number of newspaper reports of the last few days²¹ the effect made on the world by what issues forth from Dornach, how certain aspects of it are received by a number of persons. We should give these matters serious consideration, recognizing that every word we utter today must be well thought out. We should not say important things without assuming the obligation to inform ourselves about the course of world affairs in what is currently a most complicated organism. At the earliest opportunity I shall have to go into additional matters that have a bearing here; today I only wish to introduce the subject by saying that because of the connections of our movement with general world affairs it is above all else our duty to acquire a full understanding of the fact that we can no longer indulge in any sectarianism whatever in our movement. I have often mentioned this. The present time makes it necessary for us to rely on each individual co-worker, but each one bearing the full responsibility for what he represents in reference to our movement. This responsibility should take the form of an obligation never to say anything that does not appear through inner reasons to have the right relationship to the general course of contemporary world events. Sectarian activities are least of all in harmony with present-day world events. What is to be advocated today must be of a nature that can be represented before the whole world. It must be free in word and deed of any sectarian or dilettante character. We should never allow fear to deter us from sailing between Scylla and Charybdis.

Indicating a certain Scylla, many people may certainly say: How am I supposed to inform myself about what happens today when the course of events has become so complex, when it is so difficult to deduce the inner trends of facts from the symptoms? However, this should not lead to the Charybdis of doing nothing; it should induce us to steer the correct course, namely, to make us aware of our obligation to be in harmony with world events as far as possible, using all available means. It is certainly easier to say: This is anthroposophy and I am studying it; based on it, I engage in a little thinking, researching one or the other subject which I then represent before the world. If we wish to be active in the way indicated above without looking left or right, wearing blinkers in a sense in face of the great, important events of the present, we head straight for sectarianism. We are duty bound to study the contemporary course of events and, above all, to base our observations on the judgment we can acquire through the facts engendered by spiritual science itself.

Throughout the years, facts have been gathered together here for the purpose of enabling each individual person to form a judgment on the basis of these facts. They must not be left out of consideration when, based on our observations, a person wishes to give an opinion about something that is happening today. I mean to refer to this only in general terms, but plan to discuss it in greater detail at the first opportunity.

Today I should like to present something that will supplement what I said last Sunday about the nature of the human sense organism.²² I shall begin by pointing out a certain contradiction that I have often dwelt on before. On the one hand, without the general public knowing much about it, but nevertheless thinking along these lines, there exists the condition today of being infected in a sense with the natural scientific mode of thinking. On the other hand, we have one type of person still holding to the old traditional belief regarding moral or religious ideals; another has only skepticism and doubt, while for a third it is a matter of indifference. This great contradiction basically stirs and vibrates through all humanity today: How is the inevitable course of natural events related to the validity of ethical, moral and religious ideals?

I now wish to repeat what many of you may have already heard me say.²³ On the one side, we have the natural scientific world concept. It supposes that by means of its facts it can determine something about the course of the universe, in particular, that of the earth. And although it may consider its assertions to be hypothetical, they are imprinted into humanity's whole thinking, attitude and feeling. Our earthly existence is traced back to a kind of nebular condition. It is thought that everything arising out of this nebula is brought about entirely through the compulsion of natural laws. Again, the final condition of our earth's existence is also viewed as being based upon inflexible imperative laws, and concepts are formed about how the earth will meet destruction. Scientists base this kind of view on a widely accepted fundamental concept—even taught to school children—that the substance of the entire universe is indestructible, regardless of whether it is pictured as consisting of atoms, ions or the like. It is thought that at the beginning of earth's formation this substance was in some way compressed, then changed and metamorphosed, but that fundamentally the same substance is present today that existed at the beginning of earth evolution and that it will be present at the end, although compressed in a different form. It is supposed that this substance is indestructible, that everything consists only of transformations of this substance. The concept of the so called conservation of energy was added to this by assuming that in the beginning there were a number of forces which are then pictured as undergoing changes. Basically, the same sum of forces is again imagined to exist in the final condition of earth.

There have been only a few brave spirits who have rebelled against ideas of this kind. One of these I have often mentioned as a typical example, namely, Herman Grimm,²⁴ who has said: People talk of a nebulous state, of the nebulous essence of Kant-Laplace, at the beginning of the earth's or the world's existence. From it, it is supposed that everything on the earth, including the human being, has been compressed through purely natural processes. Furthermore, it is assumed that this undergoes changes until it finally falls back into the sun as a cinder. Now, Herman Grimm is of the opinion that a hungry dog nosing around the bone of a carcass presents a more attractive picture than this theory of Kant-Laplace concerning world existence, and that from a cultural and historical point of view people of the future will find it difficult to grasp how it had been possible for the nineteenth and twentieth century to have fallen victim to such pathological thinking. As I said, a few courageous individuals have opposed these ideas. The latter are so widespread today, however, that when somebody like Herman Grimm rejects them, it is said of him: Well, an art historian need not understand anything about natural science. When someone who claims that he is knowledgeable about natural science raises objections, he is regarded as a fool. These ideas are taken today as self-evident and the significance of this attitude is sensed by very few people. For, if this conception has even the slightest justification, all talk of moral and religious ideals is meaningless, for according to this conception these ideals are simply the product of human brains and rise up like bubbles. The social-democratic theorists label these ideals an ideology which has arisen through the transformations of substance, and which will vanish when our earth comes to an end. All our moral and religious concepts are then simply delusions. For the reality postulated by the natural scientific world-view is of a kind that leaves no room for a moral or religious outlook, if this scientific view of life is accepted in the way it is interpreted by the majority of people today. The point is, therefore, that, on the one hand, the time is ripe and, on the other, urgently requires that a world conception be drawn from quite different sources than those of today's education.

The only sources that make it possible for a moral and religious world concept to exist side by side with the natural scientific one are those of spiritual science. But they must be sought where they find expression in full earnestness. It is difficult for many people nowadays to seek out these sources. They prefer to ignore the glaring contradiction that I have once again brought to your notice, for they do not have the courage to assail the natural scientific world-view itself. They hear from those they look upon as authorities that the law of the conservation of matter and of energy²⁵ is irrefutable, and that anyone who questions it is a mere dilettante. Oppressed by the tremendous weight of this false authority, mankind lacks the courage to turn from it to the sources of spiritual science.

External facts also demonstrate that the well-being of Christianity, a true understanding of the Mystery of Golgotha, depends upon our turning to the sources of spiritual science. The external course of events does indeed show this. Look at the so-called progressive theologians and what is expounded by the more advanced representatives of Christianity. Materialism has, after all, fastened its hold even upon religion. One can no longer understand how the spiritual, divine principle that is indicated by the name, Christ, is united with the human personality of Jesus of Nazareth. For, today, it is only through the sources of spiritual science that insight concerning this union can be acquired.

Thus, matters have reached the point where even theology has grown materialistic and speaks only of “the humble man from Nazareth,” of a man who is reputed to have taught something more sublime than others, but in the end is only to be considered as a great teacher. One of the most eminent among present-day theologians, Adolf Harnack,²⁶ actually coined the words: “It is the Father, not the Christ, Who belongs in the Gospel.” In other words, the Gospel is not supposed to speak of Christ, because theologians such as Harnack are no longer familiar with the Christ; they know only the teacher from Nazareth. They are still willing to accept his teaching. The teachings concerning the Father, the Creator of the world, belong in the Gospel, but not a teaching about Christ Jesus himself!

Without doubt, Christianity would continue on this path of naturalization, of materialization, if a spiritual-scientific impulse were not forthcoming for it. In all honesty, no conception concerning the union of the divine and the human natures in Christ Jesus can be derived by humanity from what has been handed down to it by tradition. For that we require the uncovering of new sources of spiritual science. We need this for the religious life and also for giving the social conditions of our civilization the new structure demanded by current events. Above all, we need a complete reconstruction of science, a permeation of all scientific fields with what flows from the spiritual-scientific sources. Without this, we cannot progress. Those who think that it is unnecessary to be concerned with the course of the religious or the social life, the course of public events throughout the civilized world or the accomplishments of science; those who believe they can present anthroposophy in sectarian seclusion to a haphazardly thrown together group that is looked upon as a circle of strangers by the rest of the world, are definitely victims of a grievous delusion.

The sense of responsibility in face of the whole trend of present events underlies everything that I say here. It is the basis of every sentence, of every word. I have to mention this because it is not always understood with all seriousness. If people today continue referring to mysticism in the same manner as was done by many during the course of the nineteenth century, it is no longer in harmony with what the world currently demands. If the content of anthroposophical teaching is merely added to what otherwise takes place in the course of world events, this is also not in harmony with present-day requirements. Remember how the problem, the riddle of human freedom has been the central theme of the studies I have conducted for decades. This enigma of human freedom must be placed by us today in the center of each and every true spiritual-scientific consideration.

This must be done for two reasons. First, because all that has come down to us from the old Mysteries, all that has been presented to the world by the initiation knowledge of old is lacking in any real comprehension of the riddle of human freedom. Sublime and mighty were the traditions those mystery teachers could pass on to posterity. There is greatness and power in the mythological traditions of the various peoples that can indeed be interpreted esoterically, although not in the way it is usually done. Something grand is contained in the other traditions that have as their source the initiation science of ancient times, if only the latter is correctly understood. One aspect is lacking, however; there is no reference at all to the riddle of human freedom in the initiation science of the ancient Mysteries, in the myths of the various peoples—even when they are comprehended esoterically—or in the traditions deriving from this initiation science. For, whoever proceeds from a present-day initiation knowledge, from an initiation of today, knows how present initiation compares to that of the past. He knows that in the course of its worldwide evolution mankind is only now entering the stage of real freedom, and that formerly it was simply not necessary to give to human beings an initiation science impregnated completely with the riddle of freedom. Today, hardly anybody has an inkling of what this riddle of freedom includes, what condition the human soul finds itself in when it becomes clearly aware of the burden it shoulders due to this enigma. New light must be shed, after all, on all initiation knowledge due to this riddle of human freedom. We observe how certain secret societies carry on in direct continuation from former times, some of them being quite strongly involved in present-day life. They only preserve the traditions of the past, however, only imitating and continuing on in the sense of the old practices. These societies are nothing more than mere shadows of the past; indeed, they represent something that can only do harm to mankind if it is active nowadays.

We have to realize that if anyone today were to teach even the loftiest former mysteries, they would be detrimental to humanity. No one who understands the nature of present initiation can possibly teach in a timely sense applicable to our age what was once taught in the Egyptian, Chaldean, the Indian or even those still so near our time, the Greek mysteries. After all, what has been propagated up to now as doctrine concerning Christianity has all been produced by these traditional teachings. What is needed is that we comprehend the Mystery of Golgotha anew based on a new teaching. This is what must be considered on the one side.

On the other side, we see the course of world events. We see how the striving for the impulse of freedom rises up from subconscious depths of the human soul; how, at the present time, this call for freedom resounds through all human efforts. It does indeed pervade them, but there is so much that resounds in human striving that is not clearly understood, that only echoes up from subconscious levels yet to be permeated by clear comprehension. One might say that mankind thirsts for freedom! Initiation science realizes that it must produce an initiation knowledge that is illuminated by the light of freedom.

And these two, this striving of humanity and the creation of a new initiation wisdom, illuminated by the light of freedom, must come together. They must meet in all areas. Therefore, a discussion of the social question must not be based on all sorts of old premises. We can only speak of it when we view it in the light of spiritual science, and that is what people find so difficult. Why is that?

Mankind is indeed striving for freedom, freedom for the individual, and rightfully so. I emphasize: rightfully so. It is no longer possible for human beings to cooperate with group souls in the sense of the ancient group system. They have to develop into individualities. This striving, however, seems to be at variance with what is acquired by listening to initiation science, something that must obviously originate from individual persons in the first place. The ancient initiate had his own ways and means of seeking out his pupils and passing on to them the initiation wisdom, even of gaining recognition for them, himself and his Mystery center. The modern initiate cannot allow that, for it would necessitate working with certain forces and impulses of the group soul nature, something that is not permissible today. Thus, humanity's condition today is one where everyone, proceeding from whatever his standpoint happens to be, wishes to become an individuality. For that reason, he naturally does not care to listen to what comes from a human being as initiation science. Yet, no progress can be made until it is understood that men can become individualities only when, in turn, they accept the content of initiation science from other individualities. This is not only related to isolated ideological questions. It is connected with the basic nature of our whole age and its effects on the cultural, political and economic spheres. Humanity is yearning for freedom, and initiation science would like to speak of this freedom. We have, however, only just reached the point in the stage of mankind's evolution where sound human reasoning can grasp the idea of freedom. Today, we must gain insight into much that can be gathered from anthroposophical literature, and that I should like to summarize in turn from a number of viewpoints. It must be understood today what sort of being man is. All the abstract chatter concerning monism misses the point of true monism which can only be attained after one has gone through much else, but it cannot be proclaimed from the first as a world conception.

Man is a twofold being. On the one side, we have what may be called man's lower nature—the word leads to misunderstandings, but there are few words in our language that adequately express what one would like to convey from the spiritual-scientific standpoint—namely, the physical, corporeal organization of which he consists in the first place. I have described the latter to you in my last lecture in connection with the sense organization. Today, we shall not go into that but refer to it again tomorrow. Those of you, however, who have studied anthroposophical literature to any extent at all, have some idea of man's physical, bodily organization and know that it is connected to the surrounding environment. What constitutes the outside world and dwells out there in the mineral, plant and animal kingdoms, also constitutes us human beings in the physical, corporeal sense. In a way we are its concentration, elevated to a higher level, and figuratively one could say that we are the crown of creation. In the physical, bodily sense we are a confluence of the effects of forces and substances occurring outside and appearing before us through our sense perceptions.

On the other side, we have our inner life. We have our will, our feeling, our thinking and our conceptual capability. When we reflect upon ourselves, we can observe our own will, feeling and thinking, and permeate these with what we call our religious, moral and other ideals. Here, we arrive at what may be termed the man of soul and spirit. Again, this term may easily lead to misunderstandings, but it must be used. We cannot manage if we do not turn the gaze of our soul on one hand to this soul-spiritual human being, and on the other to the physical, corporeal man. But whether we study the facts of nature impartially or contemplate spiritual science, it is necessary to come to the realization: This physical, bodily organization is not really available to what human science, currently existing in the exoteric world, is able to grasp in any sense. If I am to clarify this schematically by means of a sketch, I should like to say: When I condense all that constitutes the human physical organization and its connection with the whole surrounding world (red in sketch), this continues to a certain point. I shall indicate that here by a line. Despite all modern amateurish objections of psychology, beyond this point and polarically differing from it, we have what may be called the soul-spiritual nature of man (yellow), that, in turn, is linked with a world of soul and spirit. That world appears most abstract to present-day human beings, because they grasp it only in the sense of abstract moral or religious ideals that have also become increasingly abstract conceptions. Yet, in regard to both sides of human nature, we are obliged to say: What is looked upon today as science encompasses neither man's physical body nor his soul-spiritual nature. We cannot recognize the physical corporeal nature of man. You can discover the reasons for this in my little book, Philosophy and Anthroposophy.²⁷ For, if man would penetrate into himself with inner vision, that is, if he were to look into the very depths of his being and perceive what is going on there, he would be able to do so exactly in the sense of what modern science deems "exact." Then, however, man could not be the being he is today, for he would have no memory, no facility of recollection. When we look at the world, we retain its pictures in our memory. This means that impressions of the world reach only as far as this barrier (see arrow in sketch). From there, they strike back into the soul and we remember them. What thus strikes back out of our own selves into memory conceals from us our physical bodily nature. We cannot look into it, for if we were able to do so all the impressions would merely be momentary, nothing would be thrown back to form recollections. It is only because this barrier acts as a reflector—after all, we cannot look behind a mirror either, its impressions are reflected back to us—that we cannot see inside ourselves. The impressions are reflected back to us unless we rise to spiritual science. If they were not thrown back, we would not have the reflected impressions of memory in ordinary life. We must be so organized as human beings in life that we have memories. Due to this, however, our physical bodily organization is concealed from us. Just as we cannot see through a mirror to what lies behind it, we cannot look behind or under the mirror of memory and behold the way the physical body of the human being is organized.

This is true psychology; this is the true nature of memory. Only when spiritual-scientific methods penetrate through this reflector in such a way that no use is made of the faculty of memory—as I have already mentioned in public lectures—and, instead, without recollection, one works each time with new impressions, only then are the true forms of body and soul discovered.

It is the same in the other direction. If, with our ordinary powers of cognition, we could penetrate the soul-spiritual concerning which I told you last Sunday that this is what is in truth located behind the world of the senses rather than atoms and molecules—and if we were not prevented, so to speak, by the boundaries and barriers of natural science, there would not be present in us something that is, in turn, needed in human life and must be developed by us between birth and death, namely, the capacity for love. The human capacity for love is created in us by the fact that, in this life between birth and death, if we do not advance to spiritual science, we have to forego penetrating the veil of the senses and seeing into the spiritual world. We retain the capacity of memory only by renouncing all ability to see into our own physical body. Thereby, however, we are exposed to two great illusions. The dogmatic adherents of the natural scientific world conception are at the mercy of one of these illusions. They pay no attention to initiation knowledge and do not come to the realization—in the way I described it to you last Sunday²⁸—that behind the veil of the senses there is no matter, no substance, no energy, of which natural science speaks, but soul-spiritual being through and through. Today, I must still reiterate with the same emphasis what I stressed in my commentary on the third volume of Goethe's scientific writings, namely, Goethe's Theory of Color.²⁹ Out there is the world's carpet of colors, the red, blue and green; out there are the other perceptions. No atoms and molecules are concealed behind it all, but spiritual beings. What is driven to the surface from these spiritual beings lives and expresses itself in the world's carpet of colors, in its relationships of sound and warmth and all the other sensations the world transmits to us.

Those, however, who are dogmatic followers of the natural scientific world view today do not realize this. They have no desire to listen to initiation science. In consequence, they begin to speculate about what is hidden behind color, warmth, and so forth, and arrive at a material construction of the world. However well founded this construction may seem for example, the modern theory of ions—it is always the result of speculation. We must not speculate about what is behind the world of the senses; we may only gain experiences there by means of a higher spiritual world. Otherwise, we must content ourselves to remain within the phenomena. The sense world is a sum of phenomena and must be comprehended as such.

Thus, we are given a picture of nature today which is then extended to include the state of the earth at its beginning and at its end—a picture that excludes an ethical and religious world view for the honest thinker.

The victims of the second illusion are those who Look within. For the most part, they do not go beyond what is reflected. Ordinary man in everyday life perceives the effects of memory—he recalls what he experienced yesterday and the day before, indeed, years ago. Someone who becomes a mystic today brings any number of things to the surface from within which he then clothes in beautiful mystical words and theories. But as I have recently pointed out,³⁰ these things are but the bubbling and seething of his inner organic life. For, if we penetrate this mirror, we do not come to what a Master Eckhart or Johannes Tauler have in their mysticism. We arrive at organic processes of which, it is true, the world today has scarcely any idea. What is clothed in such beautiful words is related to these organic processes as the flame of a candle is related to the flammable material—it is the product of these organic processes. The mysticism of a John of the Cross, of a Mechthild of Magdeburg, or of Johannes Tauler and Master Eckhart³¹ is beautiful, but nevertheless, it is only what boils up out of the organic life and is described in abstract forms merely because one lacks the insight into how this organic life is active. He can be no true spiritual scientist who interprets as mysticism the inwardly surging organic life. Certainly, beautiful words are used to describe it, but we must be capable of taking a completely different viewpoint from that of the ordinary world when referring to these matters. We ought not to adopt the humanly arrogant standpoint and say: The inner organic life is the lower form of life. It is not elevated if its effects are designated as mysticism. On the contrary, we are impelled into the life of the spirit when we discern this organic life and its effects and realize that the more we descend into man's individual nature, the more we distance ourselves from the spiritual. We do not approach it more closely. We draw near the spirit only by way of spiritual science, not by descending into ourselves. When we do the latter, it is our task to discover how the collaboration of heart, liver and kidneys produces mysticism; for that is what it does.

I have often pointed out that the tragedy of modern materialism is that it actually cannot perceive the material effects, indeed, that it cannot even reach as far as the material effects. Today we have neither a true natural science nor a genuine psychology. True natural science leads to the spirit, and the kind of psychology progressing in the direction that we have in mind today leads to insight into heart, liver and kidneys, not the abstractions our modern, amateurish psychology speaks of. For what is frequently called thinking, feeling and willing today is an abstract set of words. People lack insight into the concrete aspects, and it is easy to accuse even sincere spiritual science of materialism just because it leads into the nature of material elements in order to guide us in this way to the spirit.

It will be the specific task of true spiritualism to unveil the nature of all matter. Then it will be able to show how spirit is effective in matter. It must be taken quite seriously that spiritual science ought not to be concerned with the mere logicality of knowledge, but has to aim for a knowledge that is action. Something must be done—with regard to knowing. What is taking place in the process of cognizing must become involved in the course of world events. It must be something factual. It was just this that I was trying to indicate last Sunday and the days before. It is a matter of arriving at the realization that spirit as such must be comprehended as a fact; no theory concerning the spirit may be developed. Theories should only serve to lead to living experience of the spirit. This is the reason why it is so often necessary for the true spiritual scientist to speak paradoxically. We cannot persist today in talking in the customary formulations when we speak about spiritual science; otherwise, we come to what an erroneous theosophy has led to. It mentions any number of the members of man's being—the physical man, the etheric and astral being—each one more tenuous than the last. Physical man is dense, the etheric is less so, the astral being is still more rarefied. There are utterly tenuous mental and other states that are increasingly delicate, a perceptible mist, but all remain a mist, they all remain matter! That, however, is not the point. What does matter is that one learns in substance itself to overcome material. This is why one must frequently employ words that have a different connotation from the one customary in everyday life.

Therefore, we must say—and that matter will become clearer to us tomorrow: Take, on the one side, a person who is of a thoroughly materialistic mind and has been led astray, shall we say, by present-day materialism, one who cannot raise himself to a view of anything spiritual and, according to theory, is a complete materialist, considering any mention of the spirit pure nonsense. Suppose, however, that what he says concerning matter is intelligent and really to the point. This man, then, would have spirit. Although, by means of his spirit, he might uphold materialism, he would have spirit.

Then, let us look at another person who is a member of a theosophical society and adheres to the viewpoint: This is the physical body, then comes the more rarefied etheric body, followed by a more tenuous astral body, mental body, and so on. It does not take much spirit to make these assertions. Indeed, such a theory can be represented with very little spirit. The expounding of such a spiritual world is then, strictly speaking, a falsehood, because in reality one only pictures a material world phrased in spiritual terms.

Where would a person look who is genuinely seeking for the spirit? Will he seek it by turning to the materialistic theorist who has spirit, albeit in a logical manner, or will he turn to the one who makes plausible statements, so to say, but whose words refer only to matter? The true spiritualist will speak of the spirit in connection with the former, the one who represents a materialistic world conception, for there spirit can be present, whereas no spirit need be present in expounding a spiritual view. What is important is that spirit is at work, not that one speaks of spirit.

I wished to say this today merely to clear up certain matters that seem paradoxical. The spirited materialist may be more filled with spirit than the exponent of a spiritual theory who presents it spiritlessly. In the case of true spiritual science, the possibility no longer exists merely to dispute logically about ideological standpoints. It becomes imperative to grasp the spirit in its actuality. That is impossible unless one first comprehends some preliminary concepts such as those of which we have spoken today and shall be considering further tomorrow.

• 20. Dr. Roman Boos's descriptions, given on August 13, 1920, were not recorded. He reported orally on them to Dr. Steiner.
• 21. Refers to a news report carried by the French, German and Swiss press, according to which the German Foreign Minister, Simons, had supposedly told a reporter of the “Impartial” that he was a follower of the reforms suggested by Rudolf Steiner (the threefold social organism). See, among others, “Basler Nachrichte,” 1920, #345, August 14, in which an article is quoted from the “Vossische Zeitung” of August 6. In the lecture of April 22, 1921, in answer to a particularly crude article in which Simons was described as “the favorite disciple of the Theosophist, Steiner,” Rudolf Steiner made the following comment: “In the weekly magazine which is primarily the mouthpiece of widespread public opinion, we note in the last issue that public sentiment was being worked up against Simons' policies. It goes without saying that neither anthroposophical spiritual science nor the threefold movement have anything to do with Simons' politics. It is out of a spirit of deep untruthfulness that anthroposphical spiritual science is lumped together with Simons' policies.”
• 22. See Lecture III of this volume.
• 23. See the lecture of March 18, 1920; printed in “Menschenschule,” Pamphlet 6, 1958.
• 24. Hermann Grimm: 1828–1901, Goethe-Vorlesungen, Vol. 2, Berlin, 1877.
• 25. This law was first proclaimed by Julius Robert Mayer (1814–1878), doctor and scientist. See Rudolf Steiner: Erdensterben und Weltenleben, GA 181, Lecture XII (not included in English translation of this cycle). Dornach, 1967.
• 26. Adolf von Harnack: 1851–1930. The quotation literally says: “Not the Son, but only the Father belongs in the Gospel, as Jesus proclaimed it.” In Das Wesen des Christentums, Leipzig, 1900.
• 27. Rudolf Steiner: “Durch den Geist zur Wirklichkeits-Erkenntnis der Menschenraetsel: Philosophie und Anthroposophie. Vier Maerchen (aus den Mysteriendramen). Anthroposophischer Seelenkalender. Der Seelen Erwachen, 7.u. 8. Bild,” Berlin, 1918. Compiled upon requests by friends and published in book-form for the German soldiers on the front.
• 28. See Lecture III of this volume.
• 29. See Note #4
• 30. See Lecture II of this volume.
• 31. See Note #17

My dear friends! First, we will speak the verse that comes to us as an adjuration out of the world-all itself, summoning us to self-awareness.

O Man, know yourself!
So sounds the word of worlds.

You hear it soul-forcefully,
You feel it spirit-powerfully.

Who speaks so world-mightily?
Who speaks so heart-inwardly?

Does it work streaming through space
Into your sense’s self-experiencing?

Does it sound weaving through time
Into your life's evolving stream?

Are you the one, who yourself
In sensing space, in experiencing time
Creates the word, feeling yourself
Estranged in in space’s soul-emptiness,
As you lose the power of thinking
In time’s destroying stream?

It is most certainly insight into oneself, my dear brothers and sisters, that can lead us in a spiritual sense to insight into the world. And it has often been said, how appreciation must be there for the streaming forth of a true spiritual knowledge out of the spiritual world itself, how a person must have an appreciation of this, that of those who can impart such knowledge of the spiritual world, that they will certainly have approached the Threshold, at the Threshold where the Guardian of the Threshold stands, the Guardian that there protects a person in ordinary consciousness from entering the spiritual world unprepared.

But as soon as one gets to know this Guardian, initially through a healthy human mental appreciation, and later by really getting to know, after one’s healthy human mental appreciation leads the way to an appreciation of the true constitution, the reality in being of the Guardian, then this Guardian places there what we confront as an admonition, when we first seek to enter the spiritual world in the proper manner, and then in the proper manner when we seek to remain within the experience of the spiritual world.

Now as it has also often been said, remaining in the spiritual world for the most part proceeds improperly, due to one’s wanting something else to take place instead of the reality of being in the spiritual world. Such a person wants it to be similar to the sensory world. But this is not being in the spiritual world. It is suddenly supersensory, and it cannot simply lead to the sort of gazing about that is like gazing about with the senses. This sort of imagination of supersensory gazing is only a picture. It must lead to real experiencing of the spiritual world. And quite a few of you have this experience of the spiritual world, my dear brothers and sisters, many more than you might think. They just don’t quite notice it, they pay it no attention, how it actually maintains dominion within their soul experiencing. It actually rules, and part of its action there is to bring into intimate presence of mind the true realization of this ruling actuality.

Toward this end knowledge should flow ever and again, immediately out of the spiritual world into these Class lessons knowledge should be flowing to you, my brothers and sisters, and it should become ever more and more your actual point of departure in making tangible your human soul in the spiritual world. And the following can be such a declamation of wisdom.

Take any one of the mantras, or any other meditative verse, and recite all that lies within such a mantra. It certainly does not come down to which one it is, but rather to one specific mantra, one specific mantra, however, that is quite well known by you. For your meditation take the mantra and say it to yourself in the most beautiful manner in which you can say it, bringing it forth for yourself, into your presence. Make it, say it to yourself, not right away in a loud tone, but rather in a soft peaceful tone, and so bring forth the specific mantra.

O Man, know yourself!
So sounds the word of worlds.
You hear it soul-forcefully,
You feel it spirit-powerfully.

And then, when you yourself have brought forth such a mantra, try to sense how it works in you, how it is. In this manner try to reach it, so that you sense the speech, you sense what sort of difference there is in your body between the condition of your being at peace, and the condition of your speaking. And so try to sense the speech in your organs, in its coursing. You ought to feel it in its forceful coursing and reverberating entrainment even in the organ of speech.

And when you have caught the aroma of its sense and feeling, then each of you must ask the following of yourself. “If I am thinking about something so as to bring my attention to bear on it, perhaps something someone said to me and I am thinking about, an otherwise external experience that has made an impression on me, in order to make it clear, when I think about something in this way, as it were, can I also sense its aroma, its feeling?

Well, when you have learned to sense speech, then it will be easy for you in addition to become able to sense thinking, made immediate when presented in this way. So in this way you can also sense thinking. It is lighter and quieter in sensing than is speech, but it may be sensed. By sensing speech, you can learn to sense the aroma of thinking, to perceive thinking.

It is good to undertake such an exercise, for such an exercise generally eases the way to intimate self-observation.

And then you proceed, my dear brothers and sisters, so that you now make a thought active in yourself, a memory-thought, perhaps something that you thought about a few days ago, or weeks, or months, some thought, however, that you can make really active within yourself. Then try to sense this memory-thought, try to perceive it, and you will have the feeling that in perceiving it you localize it underneath speech, you perceive it therefore below, below the localization of speech [yellow]. And you will say to yourself something like, “When I speak, I experience it in the region of my organ of speech, when I think, I experience it over this in my head, but when I remember, I experience it underneath the thinking.”

For this to be intimate experiential knowledge for you, if you really feel it to be so, then you will have already engaged in the spirit to some extent, which can generally be the beginning of a further progressive spiritual engagement. A great disconnectedness from the other experiences of the day is necessary, however, in order to sense it inwardly in this way. And it is not good to say to yourself, “Well of course, to attain such disconnectedness, I must take a couple of weeks off sometime to go where there are no other people, where nothing will disturb me, where I will have absolute peace and quiet, away all by myself, possibly to a cottage on Mont Blanc, in order to bring it about.” It is not good to think like this, for what is best is rather to remain in the middle of all the strife of life, to be exposed to all that life brings from morning until evening, and through all this, through one’s own power of soul, to find a certain time, be it ever so brief, to be totally outside the strife of the world, remaining within yet totally outside, purely through the power of one’s inner nature totally outside. That is best. In the solitude of going away by oneself, in order to find peace and quiet, that is certainly not the thing that is most effective, but rather through one’s own power to engender the solitude, that is the very thing that absolutely and certainly can lead to the goal. And in this manner a good foundation will be established, concerning specifically the ability to practice meditating, which most certainly is needed.

You have become acquainted with mantras, my dear brothers and sisters, to be effectively spoken out of stillness of soul. The first mantras in the Class lessons have certainly been of this sort. But we have forged ahead by means of such mantras, which in part ring forth from the soul, and which also in part must be envisioned as intonations coming to us from the breadth of the world, so that in meditating we not only speak them inwardly, but also in meditating we hear them inwardly, so that we shift our position in thinking, and so hear them coming to us, being spoken to us, out of the depths of space, out of spirit-being. And directly out of this reorientation of ourselves into other entities speaking to us, directly out of this reorientation of ourselves in such a way, we may become able to really consummate this soul-reorientation inwardly, thereby feeling ourselves within the spiritual world.

Please note that today’s mantra ought to be given over to this goal. The human soul must now imagine itself to be entirely silent, utterly silent. But it should imagine that it is already on the other side of the Threshold, already in the spiritual world before which the Guardian stands, and there the soul hears three different intonations. While it remains entirely silent itself, it hears three different intonations. The first intonation resounds out of the breadth of the world-all. The second comes from the Guardian. And the third comes from the various beings that become identified by the mantra. So should it be thought, that which comes forth to your souls today as the mantra. So, out of the breadth of the world sounding forth and arriving from all sides,

Examine¹ the field of thinking.

Just so we take up, we focus our attention on becoming clear about the true nature of thinking by means of a spiritual, soulful experience of the world.

Then the Guardian speaks. And as the sounding forth unto us out of the breadth of the world fades away, the spirit of which we must dwell within, then the Guardian speaks.

He speaks, who you the ways
From earthly life to earthly life
Will show in spirit light:

That is the Guardian’s speech.

Then the Angelic being speaks, who accompanies us from earth-existence to earth-existence.

Look to your senses’ radiant nature.

That is also the being, that as an Angelic being, as an Angel, conducts us from incarnation to incarnation. So is this line spoken. We hear it living, inwardly in contemplation.

The Guardian speaks again.

He speaks, who on to souls
In realms of being material free,
Will carry you on wings of soul.

Then the next line sounds, spoken by a caring being watching over us from the hierarchy of the Archangels.

Look to your thinking’s forceful impact.²

That comes down from where the Archangels are.

First it was “Look to your senses’ radiant nature.” In reality, it really is this way, similar to the sun’s glowing in sensory life. In sensory life, our senses do not seem to glow, but in actuality, they also really glow. Nevertheless, even though our senses are actually glowing, we do not take note of it. So the being admonishes us, the being belonging to us from the ranks of the Angels, “Look to your senses’ radiant nature.”

As we go about thinking in customary awareness, we generally don’t really examine the thinking, we don’t really sense it as such. We don’t actually perceive it. The being that belongs to us from the realm of the Archangels admonishes, “Look to your thinking’s forceful impact.”

Now it progresses to where the Archai are. The Guardian admonishes in three lines, and we ought to hear this being’s admonition as coming from the ranks of the Archai. The next three lines are the lines of the Guardian.

He speaks, who among spirits
In creator fields far from earth
Will give you the grounds of existence-awareness.³

I could also say “the throne of existence-awareness,” but “the grounds of existence-awareness” is better, for it will give you a sort of spiritual floor, much as here in the sensory world you have a physical floor.

After the Guardian of the Threshold has spoken this, then the being from the ranks of the Archai speaks.

Look to memory’s picture-forming.

That is the third. First, we are to look to the radiant nature of our senses, then to thinking’s forceful affect working in us, then to that which lies deep underneath, to what lies underneath speech, to what lies in the constituting of memory, “Look to memory’s picture-forming.”

And so we ourselves have managed in this disparate fashion to bring the three-part speech to our ears, first the speech from the cosmos in the very first line, “Examine the field of thinking,” then the Guardian’s respective three lines lying between directives from the cosmos and the specific hierarchies, and finally the lines of the being belonging to us out of the actual realms of the hierarchies, always speaking the specific paradigm-line, in certainty to the most profound part of our being. It is all brought together in the following manner, which I will then write down.

Examine the field of thinking:

He speaks, who you the ways

From earthly life to earthly life

Will show in spirit light:

Look to your senses’ radiant nature.

He speaks, who on to souls

In realms of being material free,

Will carry you on wings of soul:

Look to your thinking’s forceful impact.

He speaks, who among spirits

In creator fields far from earth

Will give you the grounds of existence-awareness.

Look to memory’s picture-forming.

[The mantra was now written on the board and at the same time in the first line “thinking was underlined, and in each case the last lines of parts 1,2, and 3 were underlined.]

1. Examine the field of thinking

1. He speaks, who you the ways

   From earthly life to earthly life

   Will show in spirit light:

   Look to your senses’ radiant nature.

2. He speaks, who on to souls

   In realms of being material free,

   Will carry you on wings of soul:

   Look to your thinking’s forceful impact.

3. He speaks, who among spirits

   In creator fields far from earth

   Will give you the grounds of existence-awareness.

   Look to memory’s picture-forming.

With this we have it, which as an admonition for our self-awareness sounds forth out of the three lower hierarchies, experienced inwardly in soul: the first from the hierarchy of the angels, the second from the hierarchy of the archangels, the third from the hierarchy of the Archai. [“Angels” was written next to the first part, “Archangels” next to the second part, and “Archai” next to the third part.]

Before the exercise is utilized, soul-concentration can be engendered by means of a person’s bringing up before the soul a certain well-defined picture: picture an eye gazing overhead [an eye was drawn] beholding the sphere of the higher hierarchies [a curving arc] which the forces of the world allow to stream down upon the eye [upper rays], and that then beholds the sphere of the lower hierarchies [a wavy line] that intertwines itself with the higher hierarchies and sends the rays further on to human beings [lower rays].

This picture may be called up before the soul and held there in mind, the outward-looking eye, the two lines, one curved and one wavy, and the rays that come down. And you imagine yourself actually there while practicing the exercise, but without thinking further about the picture, so that while practicing the exercise, the picture remains before the soul, the picture of this outward-looking eye.

Then a person again takes up, attends to, hearkens to the sounding forth from all sides of the cosmos:

Examine the field of feeling.

Spoken then by the Guardian, the next three lines are:

He speaks, who as thought
Out of spirit sun-rays
Calls you to world existence-awareness:

It is already a higher speech, a speech that rings forth from higher hierarchies. Here [in the first mantra], we are always merely made to take note of what is already in us, whereas we are spoken to here in this mantra, by the Guardian, so that we are not merely called to observe our senses, our thinking, and our remembering, but rather so that we are called to taking note of how we ourselves are called out into the world, into world existence-awareness. That sounds forth from the hierarchy of the Exusiai.⁴

Spoken forth then by the being who belongs to us from the hierarchy of the Exusiai:

Feel in your breath life stirring.

Spoken again by the Guardian, the next three lines are:

He speaks, who world existence-awareness
Out of star-life-forces
Would bestow on you in spirit realms.

Then the being speaks from the hierarchy of the Dynamis:⁵

Feel in your blood’s welling-weaving.

Here we must think steadfastly on the interwoven fabric of the world, feeling it actually, within the vibrant activity of our blood.

And the Guardian speaks again, now admonishing us, that we should hearken unto what is spoken by the being from the ranks of the Kyriotetes:⁶

He speaks, who spirit-sense
In light-filled gods-high-realms
Will fashion for you out of will of earth.

Then the being from the ranks of the Kyriotetes speaks:

Feel earth’s mighty counter striving.

Only when a person feels this mighty counter striving of earth-forces can a person properly remain within the purely spiritual world.

So now experience this mantra sounding as a unity:

Examine the field of feeling:

He speaks, who as thought

Out of spirit sun-rays

Calls you to world existence-awareness.

Feel in your breath life stirring.

He speaks, who world existence-awareness

Out of star-life-forces

Would bestow on you in spirit realms.

Feel in your blood’s welling-weaving.

He speaks, who spirit-sense

In light-filled gods-high-realms

Will fashion for you out of will of earth.

Feel earth’s mighty counter striving.

In ascending into the ranks of the second hierarchy, self-awareness will be quickened in us, as an entity belonging to us from the ranks of the Exusiai admonishes us. At first the Guardian will direct us, then such a being will speak to us.

Now, my dear brothers and sisters, we think in life on earth, but our thoughts are quite in vain. When, however, a being from the ranks of the Exusiai thinks, it thinks us as such. Our ego is being thought. And it is brought into being as the thought of a being from the ranks of the Exusiai. If on the earth we say “I” to ourselves, just what are we gazing upon? Yes, this ego, when we say “I” [it was drawn, a circle with the word “I” in gold], we look back on this ego [red arrows], in articulating the word “I”. But for a being from the ranks of the Exusiai [green line], for such a being this ego is a thought, but a thought with more reality, with more actuality. We exist in that we are thought by a being from the ranks of the Exusiai. And when we say “I” to ourselves, we are certainly stating in this way, that we have been thought into being by a heavenly being. And in this thought-becoming by a heavenly entity is contained our higher being.

Then, an entity from the ranks of the Dynamis admonishes us, that we are endowed by him with spirit-presence-in-being, which he abstracts out of life-forces from the stars and bestows on us.

And a being out of the ranks of the Kyriotetes admonishes us, that what lives in us specifically as will upon the earth, will be drawn out into the heights of heaven, and in the transmutation that takes place there, our will of earth again will be given to us, so that we can then utilize it in spirit-willing. Earth-willing is merely a transmutation of spirit-willing. Earth-willing of course will be trundled out down below and also above. On high it is heavenly-willing; below it is earth-willing. Of this we are admonished in closing, first by the Guardian, then by the being from the ranks of the Kyriotetes, who says, “Feel earth’s mighty counter striving.” [Mantra II was now written on the board and at the same time in the first line “feeling” and correspondingly the last lines of parts 1,2, and 3 were underlined.]

2. Examine the field of feeling

1. He speaks, who as thought

   Out of spirit sun-rays

   Calls you to world existence-awareness.

   Feel in your breath life stirring.

2. He speaks, who world existence-awareness

   Out of star-life-forces

   Would bestow on you in spirit realms.

   Feel in your blood’s welling-weaving.

3. He speaks, who spirit-sense

   In light-filled gods-high-realms

   Will fashion for you out of will of earth.

   Feel earth’s mighty counter striving.

And so therefore the second mantra runs as follows:

Examine the field of feeling:

He speaks, who as thought

Out of spirit sun-rays

Calls you to world existence-awareness.

Feel in your breath life stirring.

He speaks, who world existence-awareness

Out of star-life-forces

Would bestow on you in spirit realms.

Feel in your blood’s welling-weaving.

He speaks, who spirit-sense

In light-filled gods-high-realms

Will fashion for you out of will of earth.

Feel earth’s mighty counter striving.

The first is intoned from the ranks of the Exusiai,
the second from the ranks of the Dynamis,
the third from the ranks of the Kyriotetes.

[Exusiai was written next to part 1, and correspondingly Dynamis and Kyriotetes next to parts 2 and 3.]

Once again in ending, so that we may remember what we have fashioned before ourselves as a picture, after all of it has run through us, so that we may have a clear experience of it all, let us place before ourselves once again the picture, which we were to have envisioned as ever standing before our souls during the entire exercise, let us pointedly place it once again before our souls. [This picture, already drawn on the board before the writing of the mantra “Examine the field of thinking”, was now again drawn on the board, the eye, the curving arc, the upper rays, the curvy line, and the lower rays.]

The further ascent into the ranks of the Seraphim, the Cherubim, and the Thrones will properly become appended to all this in the next Class lesson. However just now it may be possible to make somewhat more comprehensible and intelligible what the sense of the whole is.

My dear brothers and sisters, coming to us at the beginning of today’s Class lesson was the formulation, coming out of universal existence-awareness, coming forth out of the essential true nature of the world, admonishing us to self-awareness. Self-experience, it was alleged, leads to true knowledge of the world, although only if and when we can place the self in unity with the world.

But the self does not stand in fanciful relationship to any external entity or process of nature, but rather solely to what is in the spiritual world. That is where the beings of the hierarchies are. If we really wish to penetrate into our self, into the part of our being from which we can say “I”, then we must not coexist with external nature, but rather we must coexist with the beings of the hierarchies. For whatever emerges from external nature that can be spoken of as our inner nature, all that is certainly merely the empty external reflection of our true inner nature. What we truly refer to when we say “I” stands in the same realm within which also stand the higher hierarchies. As soon as a person enters into true self-awareness, he must enter into the ranks of the higher hierarchies. He must then take into account the language of the higher hierarchies.

So that one might do this with full force, not merely making it into a theory drained of blood, but rather doing it with full force, for this reason the admonitions of the Guardian of the Threshold are forever emplaced right there. So that the whole meditation approaches us with due greatness and majesty, for this reason placed there are the two powerful admonitions from the cosmos, “Examine the field of thinking,” and “Examine the field of feeling,” and subsequently the third, which we will hear next time.

If and only if we hold this three-part declamation within our hearts and minds full of life and force, if and when we experience ourselves in this mantric manner in the spiritual world, then we can really bring things forward. For only then have we grasped things in the appropriately correct spirited mood. We must seek this spirited mood in all things. For the actual inner sanctity which must be present, and meditation ought to be conducive, ought to lead to sanctity, this actual inner sanctity comes to one most certainly only through a spirited demeanor, through a specific spirited mood, one in which we are enraptured by the external world for a while, but one in which alone and solely within oneself the content and matter of the meditation is lived. When we entirely full of life attune our inner demeanor in this manner, then self-awareness is not just a sort of brooding within our inner nature, but it is rather a seed-awakening conversation with the world in the widest sense, with the Guardian, and with the Hierarchies. And then we find ourselves in the depths of true self-awareness.

This ought to be taken up by us quite broadly, so that we take it as a ground-rule, to avoid thinking on such things, unless at the same time we can bring this spirited mood to bear on it. And so we should henceforth only think about such things, such as were brought forward today, if and when we can really bring forth within the soul this demeanor, this fundamental accompaniment to our perception, as the majesty of world-wide cosmic distances presses in upon us with a universal thunderclap, as within this in a soft, admonishing voice is intoned all that comes from the Guardian of the Threshold, and as then in compelling fashion a certain being of the Hierarchies itself speaks to our souls.

And only then, when we keep this in memory, and when we bring up the feeling accompanying this memory, specifically only then should we think on this mantra, only then setting ourselves inwardly in relationship with this mantra, so that in this way we should not inwardly desecrate it, thereby desecrating its power, that we may well do by thinking about it with the type of customary, dry, philistine thinking with which we usually think, rather than placing ourselves first in the appropriate mood and demeanor of soul.

And in this regard, we should also make sure that we obtain this mood of soul in order to feel that human self-awareness is something special, serious, and holy, and that in fact, these things should only be spoken inwardly by the soul, silently then externally, so that they come into perception as serious, special, and sacred.

A great hindrance in progressing along an esoteric path is just this, that these things are spoken about so frequently in cliques, in which this serious, special, sacred, spirited nature is not developed at the same time, but rather, even in flights of fancy, these things are gossiped about. In doing this one forgets that in esoteric life all depends on the dominion of truth, proper full truth. Progress cannot be made in esoteric life by one who does not have this knowledge, that in esoteric life truth, full truth, must have dominion, that a person therefore cannot simply speak about the truth and then nevertheless approach such things merely in the way external profane things are approached, in the manner of making these things the subject matter of customary chitter-chatter.

And this, which happens so frequently, this customary chitter-chatter, this is what so very often places hindrances and constraints along the esoteric path. And so we must absolutely bring a serious, special, sacred, spirited tenor of soul along in focusing on all that belongs to self-awareness. Then we will also be able to allow the word to work on our soul in the proper manner, the word which in conclusion shall now be spoken again, just as it was spoken at the beginning of today’s Class lesson:

O Man, know yourself!

Yes indeed, that is a directive to self-awareness.

O Man, know yourself!
So sounds the word of worlds.

You hear it soul-forcefully,
You feel it spirit-powerfully.

Who speaks so world-mightily?
Who speaks so heart-inwardly?

Does it work streaming through space
Into your sense’s self-experiencing?

Does it sound weaving through time
Into your life's evolving stream?

Are you the one, who yourself
In sensing space, in experiencing time
Creates the word, feeling yourself
Estranged in in space’s soul-emptiness,
As you lose the power of thinking
In time’s destroying stream?

Fundamentally, it is a question. The answer is given in such as this. [The mantras on the board were indicated.]

• 1. Vernimm is the modified second person singular command form of nehmen, and means “to take up and use.” In English it is much the same as an instructor saying, “Let us take up and examine …” Perceive, which means to understand, is not quite the correct translation, but is close. Examine is also a good translation in that it has a syntactical prefix modifying the base word appropriately. The base word is Amen, a very ancient word in semitic languages as well as in Greek, Latin, and in English meaning take this in, have faith in it, for it is the truth. The prefix ex- modifies it with the understanding that it is external to us, and we must use our powers of thinking, of feeling, and of willing in order to take it into us, to partake of it.
• 2. Kräftewirken: Wirken is something that really works, that has a real effect, a real impact. Kräftewirken then is forceful impact.
• 3. Daseinsgrund: It is not just Sein, which is existence, but Dasein, an existence which is conscious of itself.
• 4. Exusiai means to enthuse a thought with reality, to be the author of something that comes into being, and so the very name should fill us with enthusiasm and these beings are called authors, or authorities in English.
• 5. Dynamis means dynamic magical power, so these beings are called powers.
• 6. Kyrie, Eleison: Repetitive chanting of supplications did not last in the Roman rite, but the response Domine, miserere nobis (Lord, have mercy) persisted. After becoming Pope in 590 AD Gregory the Great changed it to the Greek Kyrie, eleison. It means Lord (in his aspect from the ranks of the Kyriotetes), grace us (undeservedly) with your glory and presence, but have mercy, do it gently, withhold your full glory and presence, as it would destroy us.

My dear friends! We have been studying the position of the human being in relation to the Guardian of the Threshold, and have led the soul in progressive steps into an understanding of the relationship a person has with the Guardian of the Threshold along the path of knowledge. Today we will initially focus our attention on the situation before Guardian of the Threshold, bringing it once again fully alive before our souls, in order to progress a bit forward by means of this esoteric consideration.

A person must forsake, and here I repeat what is appropriate for today and has been covered in prior lessons, a person must forsake the physical world, in which his customary awareness is in force. He comes to know that the sensory-physical world can be grand and joyful, but also full of sorrow and pain, that it can in fact be majestic, and that he has every reason in the world to remain within it, in his awareness. But he also comes to know that he cannot ever get to know himself if he only directs his contemplative eye and sensitive soul out upon this physical world. And he must say to himself, that it is quite grand, arrayed color upon color and arranged form on form, but that just what he himself springs from and is patterned after cannot be found in the encircling wide reaches around.

Yet even at this moment there rings forth from all sides unto a person, as the most noteworthy challenge in one’s life, the word of self-awareness: O man, know yourself!

And in this way, a person will become clearly aware that in customary life he is certainly safeguarded from entering unprepared into what in certainty is the world of his own essential being. Moreover, the Guardian of the Threshold is the same high being who shelters a person as he enters the spiritual world every night in sleep, who shelters the person from consciously experiencing what in sleep is all around him, for otherwise he would be terribly upset in experiencing all this in sleep, if he experienced it unprepared, so much so that he would not be able to continue on in waking life as a human being with strength intact. But at the same time, the Guardian of the Threshold makes it clear to a person that he, the Guardian himself, is the only portal to true, to authentic knowledge.

At this point, a person notices that he comes to an abyss, before entering the realm of knowledge, an abyss displayed as a bottomless chasm. The supporting pillars, that one stands on in the physical world, are gone. One cannot simply march over it. One can only carry himself across when freed of the physical, expressed symbolically, when one “grows wings”, so that one journeys over the abyss as a being of spirit and soul.

But first the Guardian of the Threshold calls out for you to be mindful in regard to the abyss, particularly in regard to the beasts that emerge as spirit-formations from the abyss, for these beasts are the external reflections of impure willing, feeling, and thinking, and these beasts must first be overcome. And in vivid pictures displayed before one’s eyes, willing, feeling, and thinking are revealed in the three beasts, one shown as spectral, one ghoulish, and so forth.

Then the Guardian of the Threshold shows us in greater depth how, in and of themselves, thinking, feeling, and willing can be strengthened, according to whether one has resolved in full awareness to overcome the beasts. And then, before someone actually enters the spiritual world, it is necessary to engage in situational meditations in perceiving the spiritual world, within which to discover how the cosmos speaks to a person, how the hierarchies speak to him, how at first all the things are proclaimed that await him there in the spiritual world.

And we will become progressively more aware, through what is played out before our souls in the mantras, that a person must become something else, if he would stride over the abyss, if he would live within what is on the other side of the abyss. Ever more and more, we will become aware that here on the earth, we are in the company of the beings of the three realms of nature and in the company of people, but over there we are in the company of disembodied souls and in the company of the spirits of the higher hierarchies. A different sort of acquaintanceship is present there. Quite a different constitution of soul is required there for this quite different acquaintanceship.

Once again, it is the business of the Guardian of the Threshold there to forcefully advise a person about how to comport himself, specifically about how to comport himself when striding across the Threshold and actually confronting the things of the spiritual world in their reality, about how in arriving there he must come to possess a wholly different soul-constitution.

There, a person will be aware that within himself two conditions of soul can become a reality, the soul-condition of customary awareness on this side of the abyss, and the soul-condition outside of the physical and etheric bodies on the other side of the abyss, which is the soul-condition of the purely spiritual world.

There, where the difference in these soul-conditions appear, great dangers await a person, dangers however, that initially present themselves in such a way that we have to characterize them as minor departures from normal conditions of soul, but that remain always within the soul when we characterize them properly, for they involve an extreme sickly soul-deformation. It must of course always be said, that when one’s path in the higher worlds is undertaken in the way so painstakingly delineated in the book How to Know Higher Worlds, in many smaller published anthroposophical works, and in the second part of my Outline of Occult Science, then straying from a normal soul-constitution should not happen, at least not easily. A person passing over into the spiritual world through healthy human understanding should be as fully aware of knowledge, initially, as one is through initiation. But a person must know that he may emerge in two different ways from the daily condition of soul-life that he is immersed in, if he does not pay attention to the proper sign-posts along the spiritual world’s pathway.

Here on this side of the Threshold we stand upon the earth, upon the fixed elements of earth. The ground is under our feet. The ground supports us. The watery element is around us, that also takes part in the formation of our own body. This watery element cannot support us in normal life, but infuses throughout us, attaching itself to our blood. It is contained within our forces of growth, within our forces of nourishment. The air is what we breathe. The aeriform, the gaseous element is all around us. Warmth is also all around us, the warmth-ether, the fourth element.

They are disconnected from one another in normal life. Where there is solid earth, there is no water. Where there is water, there is no air. Where there is air, there is no water. Only the fiery warmth presses into and throughout it all, for it is the only one that begins to press itself into everything.

But the moment we take leave, even the first time, my dear friends, the moment we take leave of our physical body, these differentiations cease. The different elements cease to have individual borders. We ourselves enlarge, we extend ourselves out, and we are simultaneously in earth, water, fire, and air. We can no longer differentiate one from another. The attributes held individually by the four elements cease. The earth no longer supports us, for its fixed solidity ceases. Water no longer forms us, for its formative forces cease. In other words, when we plunge into water, it is not as in swimming, where we are separated from the water, but rather it is as if we dissolve into it, as ice dissolves into warm water, as if in becoming one with the water, then we no longer carry, when we pass over into the spiritual world, we no longer carry our blood as a separate element in our vascular circulation, but rather our blood becomes one with the ever-moving watery element of the universe. And just so, air ceases to be a formative breathing-force in us. And warmth ceases to engender our ego-force, ceases to inflame us in warmth to the feeling of individuality. It all ceases. This must be confronted, it must be confronted in the proper manner, this cessation of the differentiation of earth, water, air, and fire.

To do this we may engage, in thought, in having already flown over the abyss. We have arrived on the other side, my dear brothers and sisters. There the Guardian of the Threshold calls out to us, that we should turn, lift our gaze, and face him.

Now think, my dear brothers and sisters, have a lively imagination, imagine a person’s arrival there on the other side, where in certainty the knowledge of the spiritual world is revealed to him. He is there. The Guardian of the Threshold prompts him to look about, to take up the admonitions that he now needs, that in a certain fashion he has now become accustomed to, in the soul-condition that is present there, on the other side of the Threshold, within the spiritual world, there where he lives pressed into the four elements themselves, into earth, water, air, and fire.

Just there a great danger appears, and please forgive the seeming triviality of the expression, my dear brothers and sisters, but if the person has possibly fallen in love with the illusion of disconnectedness of the solid earth, from the formative forces of water, from the creative forces of air, from the ego-awakening forces of warmth, then he may feel delighted merely in spiritual bliss, in giving himself over to the wonder of the spirit, and so he might remain within this spirit-bliss.

A person may be overwhelmed, as the alluring power of Lucifer musters up against him. It depends on his karma, whether a person is more or less susceptible to the alluring power of Lucifer. If he is susceptible, so that he simply totally and completely falls in love with dissolving into earth, water, air, and fire, then the Luciferic attaches itself to him, and he will no longer be able to emerge from this demeanor of soul. He runs the risk, when he once again returns to daily life, of remaining within this soul-demeanor. And so the Guardian of the Threshold must and does call out to him, “You may not do it. You may not fall under the sway of Lucifer. In the dissolution in earth, water, fire, and air you may not simply feel the solitary wonder of bliss. You must take yourself firmly in hand, or else, when you again return to the physical world, as a person in the physical world, when you take up the soul-condition of customary awareness of the physical world, then from then on you will be a person quite confused.”

That is the Luciferic danger, that on the return from the spiritual world, from the other side of the Threshold, a person may be bewildered and no longer have his senses about him, but would be an enthusiastic dreamer, an enthusiastic adherent of idealism, disdainful of customary awareness. That one may not do. And the Guardian of the Threshold admonishes, insistently, that one should be resolutely determined to live in the way corresponding to whatever world one is in, be it earthly or transcendental.

But the Guardian of the Threshold sets down a second admonition. The second admonition is this, that one should take care, when one has arrived on the other side with his thinking, feeling, and willing split apart, one should take care of how much of his thinking, feeling, and willing at hand is still connected to the earthly, is still inclined to the earthly.

There a person can once again be predisposed to remain in what has given him the experiences on this side in the fixed support of earth, to hold on tightly and cross over to the other side of the Threshold with a materialistic soul-constitution, to cross over with the formative forces of water frozen, solidified. Then he can become afflicted with an overweening earthly pride, and can say to himself, “In life on earth I have breathed in, have drawn into myself the very breath, out of which in times past the Father-God has formed human souls, human lives, which I can do also, when freed from earthly life’s confines.”

But if a person carries over into the spiritual world what he perceives in his breath as the creative force of God, then he falls under the sway of the Ahrimanic alluring power. In this condition he cannot return, because before he would return, there in the spiritual world he is enfolded in powerlessness. He would be non-sentient, more or less. His awareness would be disabled, crippled. In this manner, his awareness having been stunted, he would more or less be a sort of tool or implement of the Ahrimanic powers there in the spiritual world.

It is certainly so today since the beginning of the age of Michael, that the spiritual life of human beings, which today is crass and crude, frozen in materialism, is for the most part carried over as such into the spiritual world. And what this means, what it entails, is that the Ahrimanic powers enfold the human being in their grasp whenever his awareness has been stunted into something other than the condition of full wakefulness, and yes, my friends, this has been in evidence everywhere energetically ever since the outbreak of the great World War.

As I have most certainly said many times since the outbreak of the World War, the history of this war cannot be written about from the physical plane’s standpoint alone. Documents by themselves do not reveal the truth, that of the thirty or forty people who were most certainly engaged in the production of the war, a great number at various times were in a state of clouded awareness, and were therefore implements of the Ahrimanic powers. In this way much of what transpired in the World War was a legacy of Ahrimanic powers. This World War can only be written about in an occult manner. Whatever one has seen after a fashion, in his wanderings on this side of the Threshold, of various leading personalities immediately before the outbreak of the World War, all that can be taken truly to be indicative of the habits of soul that are carried over to the other side of the Threshold, and over there then become stunted, become stunted in awareness, and become, therefore, a working force of the Ahrimanic powers.

A person must be clear and fully self-possessed about this, that he may not carry back to this side, the soul-constitution of the other side of the Threshold. He may not carry the soul-constitution of this side of the Threshold to the other side, but rather, for every domain, this side and the other side of the abyss, a strongly stark human inner awareness must be developed.

It arises in this manner for all four elements in the admonition of the Guardian of the Threshold. And again, we should delve into this admonition meditatively.

Therefore, my dear brothers and sisters, imagine that you are standing there on the other side of the Threshold. The Guardian has beckoned. You look straight at him. First, he calls out to you, admonishing.

Where is earth’s firmness, that supported you?

One no longer has it. But your heart moves, deep within, and would give an answer. But the heart can be moved inwardly in a three-fold manner, an answer emerging by means of and from the cosmos. It can be moved, this heart, by Christ and his force. Then it answers:

I leave its solid ground,

meaning, the earth’s firmness,

as long¹ as the spirit carries me.

That is the right demeanor of soul. I relinquish the pillars of earth, as long as the spirit carries me within the spirit-domain, as long as I am outside of the body. But the heart can also be moved by Lucifer. Then it answers:

I feel delight, that I no longer need the support.

So speaks the person in his lofty pride, in his self-satisfaction, as if he also would not need the support, when he traverses back into the physical world. Or the heart can be moved by Ahriman. Then it answers:

I will hammer it still harder by the spirit’s might.

The support is referred to here, and carrying the hammered support out and over.

No one should shrink back in fear from meditative soul-consideration of all three answers again and again, in order in this way to be able to choose and align with the first answer in freedom. For one must feel the inherent inward vacillation, the alignment with Lucifer, then with Ahriman. One must place this in meditation firmly within one’s vision. The meditation in this manner must embody the earthen element. [The first part of the mantra was now written on the board.] First the Guardian speaks:

I) Guardian: Where is earth’s firmness, that supported you?

The human heart must give answer. When moved by Christ, it answers:

Christ: I leave its solid ground, as long as the spirit carries me.

If the soul has been moved by Lucifer, it answers in this way:

Lucifer: I feel delight, that I no longer need the support.

The phrase “as long as” [The words “as long as” were underlined.] emerges from the heart, draws the eternal into temporality, and so transforms the sentence. If the heart has been moved by Ahriman, it answers in this way:

Ahriman: I will hammer it still harder by the spirit’s might.

And then, progressing further, so that the soul can fully devote itself to what stands there before it, the second admonition of the Guardian of the Threshold appears, pointing to the formative force of water. This formative force of water is what builds the fixed organs in us, drawing them out of the fluid elements. All that we take in as nourishment must first become fluid, and then the organs are formed out of it. All of a person’s sharply contoured organs have been cast out of fluid elements. This formative force ceases as soon as a person enters the domain on the other side of the Threshold. The Guardian warns, that this is the case. He calls out to us, when we stand there on the other side of the Threshold, our gaze directed onto his stern face. [The second part of the mantra was now written on the board.]

II) Guardian: Where is water’s forming force, that permeated you?

The person answers, if he has been moved in his heart by Christ, “My life extinguishes it, quenches it, as long as the spirit forms me.” The spirit begins to work on you over there, half out of your body.

Christ: My life extinguishes it,

in the sense of quenching it, putting it out, and by “it” is meant the forming force,

as long as the spirit forms me.

Again appears “as long as”, again unobtrusively. [The words “as long as” were underlined.] If the soul has been moved by Lucifer, however, then the phrase “as long as” is left out, and the sentence emerges with haughty arrogance:

Lucifer: My life expunges it, in the sense of melting it away,

Well, what has been extinguished can be rekindled, but what has been melted away, expunged, remains expunged. “My life expunges it”

that I may be released from it.

If the soul has been moved by Ahriman, then it answers:

Ahriman: My life affixes it, in the sense of holding it fast, that I may carry it to spirit realms.

Please take note, my dear brothers and sisters, how everything in mantric verse is fashioned inwardly, meaningfully, and with confident certainty. Here [The first verse was indicated.] we see, “I leave”, “I feel”, “I will.” The ego speaks in the answer. In the second verse the ego speaks, but not so egocentrically, but rather says, “My life”, as in “My life extinguishes it”, “My life expunges it”, “My life affixes it.” Any entry into all reality is only spoken about properly, if it is spoken about accurately in every aspect. Lassitude in the formation of sentences, which is appropriate for people in the physical domain, may not be carried forward into the spirit-domain. In the spirit-domain speaking must be exact and accurate.

You should also most certainly keep in mind, my dear friends, that it all corresponds to a reality, that this esoteric school has not been constituted out of human intentions, but rather out of those of the spiritual world, as was said at the outset, that all that comes to the fore here in the esoteric school of the Goetheanum, even though it is said through my mouth, is nevertheless a dictum of the spiritual world. This must be so in every rightfully constituted esoteric school, certainly in the present and in times to come, just as it was in the ancient holy mysteries. And this esoteric school is the true Michael School, the institution of those high spiritual beings partaking immediately of the inspiration of the cosmic will of Michael.

Concerning the domain of air, the Guardian of the Threshold once again speaks in admonition,

Where is air’s stimulation,² that waked³ you?

waking you into existence. As Jehovah, by means of his infusion of the breath of life into humans, transformed simple living beings, by means of the stimulus inherent in his breath, into beings that can perceive, so a person, through sensing, through the stimulus that the external world brings to bear on the senses, becomes a being who perceives. But what exactly are the senses?

My dear brothers and sisters, the senses are most certainly just refined organs of breathing. The breath broadens itself out into all the senses. As it lives in the lungs, so it lives in the eyes. Only that in the lungs it is bound up with carbon, but in the eyes with the more refined silica. In one’s organism carbonic acid is produced. [It was drawn in red and the word carbonic acid⁴ was written down.] In the senses silicic acid is produced in a much more refined state. [Drawn in yellow, silicic acid⁵ was written down.] A person lives in his lower pole where oxygen combines with carbonic acid, and in his upper pole, in the domain of his nerve-sense system, where oxygen combines with silicon, with silica, and forms refined silicic acid [green]. A human being lives in such a way, that when the breath forms up in the blood, he produces carbonic acid, and when the breath forms up in the senses, he produces silicic acid [yellow arrows], below and outwardly through the breath carbonic acid, in the senses and returning from the senses within the breathing-process silicic acid in a totally more refined dose.

The Guardian of the Threshold calls out to us concerning what is in the air:

Where is air’s stimulation, that waked you?

He who is moved by Christ in his heart answers:

My soul breathes heaven’s air,

no longer earth’s air, but heaven’s air,

as long as the spirit is about me.

The heart moved by Lucifer answers:

My soul cares not for it in spirit blissfulness.

The heart moved by Ahriman answers:

My soul absorbs it, that I may learn godlike to create.

As Jehovah once created with his breath, so those swayed by Ahriman absorb the air, in order to carry it along while crossing over into the spiritual world.

III) Guardian: Where is air’s stimulation, that waked you?

The heart moved by Christ speaks:

Christ: My soul breathes heaven’s air, as long as the spirit is about me

The heart moved by Lucifer speaks:

Lucifer: My soul cares not for it in spirit blissfulness.

The air’s power to stimulate is not noticed at all.

The heart moved by Ahriman speaks:

Ahriman: My soul absorbs it, that I may learn godlike to create.

Concerning the fiery or warmth elements, the Guardian now speaks his last elementary word, admonishing that a person should not lose himself in the element of warmth, but also not carry over into the spiritual world the warmth-element as it is in physical existence, as displayed on earth.

Just before I do this, however, my dear brothers and sisters, I would like to call your attention to this progression along the ascent:

“I” is spoken by the person first.
“My life” is spoken next by the person.
“My soul” is then spoken by the person.

Now the Guardian speaks in warning concerning the fiery elements: [The fourth part of the mantra was written on the board, and at the same time in the Christ-line “as long as” was underlined.]

IV) Guardian: Where is fire’s cleansing,

or cleansing catharsis

that inflamed in you the I?

Our ego lives in warmth, in what presses into and throughout us as warmth. I have often, my dear brothers and sisters, remarked on this in the esoteric school, that the fixed elements remain unconscious within, and also the fluid elements, even though in one’s feeling of satisfaction, one already feels the perfusion of the fluid elements. In satiety or in hunger one experiences the essential nature of the fluid element. The aeriform element is experienced soulfully. A person becomes breathless when not connecting properly with air, and fear comes with breathlessness. This already enters the realm of soul. Warmth is something in which one feels wholly at home. He participates in his condition of warmth or of cold with the whole of his ego. Fire inflames his ego.

The heart moved by Christ answers:

Christ: My “I” blazes in God-Fire, as long as the spirit kindles me.

A person does not need the material warmth of earth when the spirit supplies the spark and ignites his ego. For the ego blazes there not in earthly warmth, not in earthly fire, but within the fire of God.

But the heart moved by Lucifer answers:

Lucifer: My “I” has flaming power through spirit sun-craft.

The heart moved by Ahriman answers, as if the fire begun upon the earth is taken as his own and carried over into the spiritual world, to master the spiritual world with the ego-fire of the physical world.

Ahriman: My “I” has its own fire, that flames purely through self-unfolding.

The ego will not blaze up except by deploying its own fire.

Once again, the progression arising in the formulation first appears in the person speaking “I”.

I leave
I feel
I will

It then becomes more objective, in that the person addresses the things pertaining to himself as “Mine”.

My life extinguishes it
My life expunges it
My life affixes it

It then goes more inwardly, so inner nature becomes objective.

My soul breathes
My soul cares not
My soul absorbs

Now he climbs somewhat further into himself. And take note of the difference, my dear brothers and sisters. Early on is said merely “I”. Then “I” becomes objective, “my I”, as if it were another’s, as one would speak of another’s property. One is externalized even more, one is externalized out of the physical body, even to the extent initially of allowing one to speak fully egoistically of the ego, and one says:

My “I”

as if it were an object. That is the proper way to render it here.

One becomes acquainted with this rendering, my dear brothers and sisters, in all its depth and intensity, when one speaks with souls who have gone through the portal of death and have been in the spiritual world awhile. They do not say “I”, but rather they always say “my I”. I have not yet heard of one departed after death who has said “I”, except at most for a very brief time after death. So some time after death, the dead one says “my I”, because he gazes upon the ego with the eyes of the gods. It becomes objective for him, characteristically objective. Therefore, an account, from someone who has been dead for a somewhat longer time, cannot be accurate if the departed says “I”, if he does not say “my I”. So here in the fourth progressive section, before the Guardian of the Threshold, the soul says “my I”.

And that, my dear friends, is the wonderful spoken exchange at the Threshold, between the Guardian of the Threshold and the human personality, that actually takes place when one stands there before the Guardian of the Threshold, as illustrated here, which must be attended to, in order to catch the feeling in its essential actuality when deploying and immersing oneself in this dialogue properly in meditation. So you form the words up in meditation properly, my dear brothers and sisters, the mantric words coming to you here today, when in a certain sense you hear the words that you yourself are speaking, but only in the course of the Guardian having been heard to be speaking before us first in a manner of soul. Therefore this is how one meditates, as if hearing four times over the Guardian of the Threshold at the start of each section, concerning earth, water, air, and fire, and then allowing one’s own true soul to answer, but in such a manner that one immediately hears the first answer as if inwardly ensouled by Christ, the second answer in the voice of the tempter, and the third answer in the voice of the pompous materialistic Ahriman-Spirit, who approaches a person with the desire to carry over into the spirit the manner of being of the mineralized human.

Now, in closing today’s esoteric lesson, we will allow the characteristic way this is to be meditated to sound forth with firm effect.

Where is earth’s firmness, that supported you?
I leave its solid ground, as long as the spirit carries me.
I feel delight, that I no longer need the support.
I will hammer it still harder by the spirit’s might.

Where is water’s forming force, that permeated you?
My life extinguishes it, as long as the spirit forms me.
My life expunges it, that I may be released from it.
My life affixes it, that I may carry it to spirit realms.

Where is air’s stimulation, that waked you?
My soul breathes heaven’s air, as long as the spirit is about me.
My soul cares not for it in spirit blissfulness.
My soul absorbs it, that I may learn godlike to create.

Where is fire’s cleansing, that inflamed in you the I?
My “I” blazes in God-Fire, as long as the spirit kindles me.
My “I” has flaming power through spirit sun-craft.
My “I” has its own fire, that flames purely through self-unfolding.

• 1. so lang: Translating so lang as "so long as" carries a hint of inevitability that this condition is bound to end sooner or later, whereas translating it more correctly as "as long as" still has the same sense of contingency, but additionally carries the sense that in choosing this condition it can carry on forever.
• 2. Reizgewalt means alluring, stimulating power
• 3. erwechte: The verb in this line is not erwachte, which translates as the intransitive awakened, but rather the transitive erweckte, which translates as waked (inspired, excited, aroused).
• 4. Kohlensäure
• 5. Kieselsäure

You will have seen from several earlier contemplations, that I do not like the phrase: “We live in a time of transition”, because every age is a time of transition—a transition from the earlier time to the later one. It is only a question of in how far a time is the time of transition—and just what is changing?

For the person who can see into the spiritual world, ours is indeed the time of an important transition.The wisdom of oldest time has always pointed to this important transition. During the epochs in which a spiritual world was still spoken of truthfully—if only out of dreamlike knowing—it was always said: after a certain time had passed, the so-called Dark Age will come to an end and a light-filled age would begin. If one now examines the words of the old wise men and takes them seriously, one indeed comes to realize that they meant that the transition from the Dark to the Light Age would occur around the turn of the 19th and 20th century—the time in which we now live. But we do not have to go through Anthroposophy to a renewal of the old dreamlike wisdom. I often have said that this is not the case, that with Anthroposophy it is the question of what one can acquire as knowledge in our time through spiritual research. Anthroposophy shall therefore not be the renewal of any kind of old wisdom, but a present-day mode of cognition. But as regards the transition from the Dark Age into the Light Age, present cognition has to completely concur with the old wisdom.

Although one can hardly say that we as mankind, especially as civilized European mankind, enter from worse conditions into better ones, what the old wisdom had in mind regarding the passing over into the light age, and what we also must think today, is nevertheless true. Only we must understand matters in the right way. I would like to make clear, with the help of an example, what the difference is between a Light Age—meant in this way—and a Dark Age.

Those people who once—in about the 5th pre-Christian millennium—spoke about such Dark and Light Ages, looked at this dark age as at the continuation of an earlier Light Age, and they expressed the opinion that, after the Dark Age had lasted for some time, a Light Age would come again. It would be instructive to look back and see how—mainly in human affairs—the Light Age, which once existed (approximately in the 7th or 8th millennium) was different from the later Dark Age, out of which we as mankind shall now emerge.

I would like to make that clear by an example—as I said—through the example of healing. The example of healing is very suitable in this respect, because one can see much by it. Namely, during that Light, or illuminated age, we did not look to the physical human body. One did not think of that at all. Altogether, one did not speak during that old Light Age of illness in the manner that one still speaks today of illness, but will speak no longer in the future. Of course one had in those olden times also the phenomenon that a person experienced the decay of his organs in this or that direction, that he simple was not healthy. However, one did not speak of illness, but said right out: Death exists and He takes hold of man. One saw something like a struggle between life and death in the situation where we would say today: this person is ill. So in those olden times one did not speak of illness and health when a person had become ill in the sense we understand, but one spoke about it in this way: in him death is fighting. And making well one regarded as combating, as driving out death in this way. Illness was only a special case of death, one might say, "a little dying", and health was life.

Why did one speak that way? One spoke that way because healing was then done entirely from the etheric body of man. One did not pay attention to the physical body; instead one was healing altogether in relation to the etheric body.

How was this done? Let us assume now, that a human being had become ill of something we would call pneumonia today. The form of illness in case of pneumonia was of a somewhat different type at that time, but one can nevertheless speak of this type of illness. One then said to oneself: this person has become too dependent on the region of the earth where he lives. This took place in times when migrations of people, when the moving away from places, was more unusual than today. People—at least the majority of people--mostly spent all their life at the same place. Nevertheless in such a case one said: this person has become too dependent upon the earthly spot where he was born. In those olden times one knew very specifically: man has already had a pre-earthly existence; through the survey, so to speak,through his destiny, he had decided about the place on earth himself. Therefore one said to oneself if a person has been taken ill before his 40th year or earlier by pneumonia, then he simply has not chosen his place on earth in quite the right way. He does not quite fit on this place on earth. In short, one derived the illness from the relation his human organization had to the spot on earth on which he was.

Diagram 1 Click image for large view

If I would sketch this, it would be this way: (diagram 1). If one imagined the earth this way, one said to oneself: if the person lives there, then he is too strongly dependent upon this particular spot on earth. One has to heal him by freeing him inwardly from the outer dependence on this earthly spot. One can do this by bringing him into connection with the surrounding cosmos to the outer heavenly cosmos. Heaven is that which had been man's home before he came down to earth. He does not quite fit into the earthly surroundings. One has to heal him in bringing him into the right relationship to the cosmos. One did this in such a way that one said: since this person has too many effects of the earth in himself—because there is too much gravity, and what is connected with gravity, in him, one has to give him relief—one has to bring super-earthly forces into him. One said to oneself: In these or other plant-blossoms, super-earthly forces are working. Therefore one prepared these or other plants by extracting their juice. One said to oneself: this plant is blossoming at a certain season, it is blossoming at this season through the influence of the cosmos. One investigated now, how far this person is influenced by this season in particular. In olden times the dependence of a person upon the cosmic forces was investigated through a kind of horoscope. One gave then as medication something that brought his ether-body into a general vibration. One expressed it to oneself in the following way: If this is a man (diagram 2, red), then this will be his ether body. He became ill of pneumonia because his ether body in the region of the lung is too much inclined towards the earth (blue) and because the forces of the earth have too great an influence on him. Mow one simply imparts to him juices from plant blossoms, which will work in him and help him to overcome these forces (Yellow). In this way one imparted forces to him which brought him into connection with the cosmos. One was striving through this treatment to place the whole ether body into the right vibration to balance the different single incorrect vibrations. So one always was asking: what does one have to do regarding the ether body?

Diagram 2 Click image for large view

Altogether, how could one proceed in such a way? One could do that, because one had a distinct picture of the human ether body. One did not only see the physical human body in those old times, but one saw the physical human body luminous, one saw the ether body. Man was a being of light, and as one judges today by a person's complexion, e.g., if someone is pale, that he is ill—in the same way one formed an opinion about his state of health by his ether body, by the color, if it became red, or blue or green. On what did one base one's knowledge of the human being in those times? On the light, on that which was Light in man. One has to take it quite literally: it was the Light Age, it was the age in which one really saw what was living in man as Light.

If you look at man from today's point of view in regard to health and illness, you will find that today, also, it must be said: light has a tremendous strong influence on human health. People have to take care that they receive the right quantity of light into their organism. We know that children who at a delicate age suffer from lack of light, will contract rickets or other illnesses ,which are throughout related to a lack of light. Of course these are related to other factors, too—an illness can never be derived from only one cause—but such cases as rickets, can connected throughout with lack of light. One can relate with certainty how frequently rickets occurs among children who live in city apartments, where little light enters, and how little children are inclined to rickets—approximately, of course—who can be exposed to light in the proper way. So we can rightly say today as well that the human being takes light into himself.

But the light that man receives today is—if I may express myself that way—mineral light. Man takes up that light which is radiated onto the earth, onto the minerals, and is radiated back to him, or else the light which he receives directly from the sun. It is mineral light. The light that falls on the meadows and on the trees is also conveyed to us in a mineral way. It is dead light that we absorb through our skin, throughout our whole human being. During that old light-filled age, which preceded our dark age, men were conscious that this dead light was of no meaning to them.

The research historian of today, as well as the cultural historian know absolutely nothing about such things. The light that we appreciate so much today was not considered worthy of appreciation by men of olden times. They differentiated between the light they appreciated and the light that is so much esteemed today. For example—we sit down at the table and have plates and forks and knives, and on the plate some kind of cake or something else that is edible. We then eat the cake; naturally, we also appreciate knives and forks, but we don't eat them, they are just there. What we value as light stood in relation to what the ancients valued as light much as the utensils stand in relation to the cake. But what they regarded as light comes from the plant kingdom. This we do not take up at all any more, as it was taken up in the old light ages. We enjoy ourselves today when we can walk in the sun. The man of old enjoyed himself when he walked over a meadow, or through the woods, because he absorbed into himself—through his skin—the light that the woods had first absorbed, which had been enlivened in the woods, enlivened on the meadow. The other, the dead light—that was an addition, “trimmings,” as it were. For us, the trimmings have become the main thing. The man of old lived in the light, which the flowers, the trees of the woods gave to him. For him that was a source of being quickened inwardly with light, with inner living light and not with dead light. With our abstract joy of the woods, with our abstract joy about flowers, with all that, we have, basically, what I might call philistinism, in the cosmic sense. It may still be very beautiful, but it is philistine in contrast to what was existing in the old people as inner jubilation of the soul in face of the wood, of the meadow, in face of all that was living outside. The man of old felt himself related with his trees, with all that was for him precisely the suitable plant. He felt sympathy and antipathy in the most animated way with this or that plant. We, for example, walk across such meadows as those around the Goetheanum in autumn. We judge in a philistine way: the meadow saffron, the colchium autumnale might perhaps be beautiful. The man of old passed by these plants and became sad, so that even his skin seemed to become somewhat dry. He even sensed something like his hair becoming limp. While, when he passed—let us say, by red blooming plants, they might be such plants as the poppy is today, his hair became downy, soft. Thus he experienced the light of the plants in an absolute way. It was the light-filled age, and his whole cultural life was directed accordingly. Accordingly it was also directed that he could heal—that is, could combat death—through observation and treatment of the ether body.

This remained effective for a long time and we still see, when we go back to the older Greek medicine, to Hippocrates, how one spoke then of the “humors” of man, of a black or light bile, of blood and of phlegm. This was really thought about as remembrances of the old light age. Phlegm was essentially taken to mean the ether body and blood, those vibrations which the astral body effects in the ether body, and so on, So these after-effects were still there, and basically only at the time of Galen did one start to rely on the mere physical world, including the remaining human cultural life. The conception of man, in as far as it should be the foundation for processes of healing, received a physical character. One looked at the physical body.

But it was in fact only at the great turn in the first half of the 15th century that one did not know anything at all any more of the human ether body, not even how it expresses itself in the temperaments; that one began to look more and more only at the physical body of man. The older physical medicine was still something else than it was to become later, mainly in the 18 and 19th centuries. The old physical medicine always had traditions, at least, of the earlier healing through the ether body. One really has the impression that in this older European medicine, one had retained old principles and had only carried them over into the physical. In a certain way the physical human organism still continued to be seen as under the influence of the etheric organism. Only in more recent times—in the time of Copernicus and Galileo—did one begin to observe more and more merely the physical human body and cease to know something the earlier times had known in an exact way. Today one thinks: if man eats this or that substance, which one finds out there in nature, it will stay basically the same inside the human organism. But that is not true. Only the salts remain approximately the same. But all that is there in the animal and plant kingdom becomes something entirely different in the human organism. The human organism changes it completely. One knew that the human physical organism “is not from this world” in its inner consistency and one knew fundamentally that becoming ill is nothing else than a continuation of what happens through eating. In fact there was a time, especially among the Arabian physicians, when one regarded every digestion as a partial process of illness, where one looked at digestion in a way that.was not really wrong; when man has eaten, he has brought something foreign into himself and that he really is “sick”. He must first, through his inner organism, through inner organic functions, overcome the illness. So that one continuously lives in a state of being “a little bit sick,” and “a little bit overcoming the illness.” One eats oneself sick and one digests oneself well again. This was in fact for some time, especially among Arabian physicians, a point of view which is altogether—if I may express myself that way—something quite healthy, because there exists no real borderline between what one calls today “eating oneself well” and “eating oneself ill.” Just think how easy it is to get one's stomach in disorder, something that—as one says—could normally still be overcome, quickly goes over into something one cannot overcome any more. Then one is simply sick. But the borderline is really not to be drawn at all.

It is just as difficult to draw a borderline regarding confusions between something that still can be evened out in a completely natural way and something where one has to come and give help through a process of healing. So once one correctly saw illness as a continuation of eating—eating that was not done correctly. One studied the daily process of digestion, that is: digesting oneself into health; this one studied.

In this respect it is quite a good practice if one person or another who cannot tolerate this or that food unsalted, adds more salt for himself. Somebody else even has to add pepper, others add paprika—isn't that so? Because he cannot digest the things just as they are, he adjusts them to his needs. There again is no borderline, if somebody needs pepper or paprika as a healing factor; there again is no borderline, if one gives more pepper or paprika, so one can digest oneself well, or if, when things get worse, one takes something out of the mineral kingdom. It does not matter if one then gives that as addition to the food, or as medicine. There again things flow into each other, there is again no borderline.

What was therefore known in a precise way was that if man takes something completely from the outer world, this will injure his inner organism and he must by all means overcome it. If finally I push a rusty nail into myself and my organism has to fester it out, or if I bring something into my stomach, which must not be allowed to stay that way, and my organism has to go through all these processes so it can assimilate this—these are only gradations of difference. But the knowledge that the human organism is not of this earth, and that it can sustain itself on this earth only if it is continuously stimulated to overcome the forces of this earth—this knowledge did exist. Namely, we do not eat to get this or that food into oneself, but we eat so that we can develop the forces inwardly which can overcome this food. We eat to bring forth resistance to this earth, and we live on this earth in order to bring forth resistance.

But this was gradually forgotten. One just took the whole matter in a materialistic way and finally one only still tried to see if this or that substance in these or other plants might give help. Yes, you see that is what was once meant, and what we again must have in mind regarding the dark age. Everything has simply become dark. In earlier times one looked at the light ether-body, and regarded this as man. Now one does not see anything of this light any more. One perceives only where there is matter, and one holds on to the dead light. But this dead light gives man only abstract conceptions, it has brought forth only intellectualism. But today we stand in a transition to the necessity to recognize the light again in a new way. Before, man knew within himself: he had this light ether body. Now we must increasingly develop such knowledge, and recognize the etheric in the outer world, especially in the plant kingdom.

Goethe made a beginning with this in his theory of metamorphosis, although he still put the whole into abstract conceptions. This must develop more and more into Imaginations. And we must be clear that we simply must reach the point of perceiving the being of the plant in luminous pictures. While man himself was luminous in the earlier light age, in the future nature around us, as far as it is plant-world, has to become aglow in the most manifold Imaginations of plant forms. And just with the help of these plant forms, luminously shining forth, will we be able to find new remedies in the plants. This necessity confronts us. While man in the earlier light age saw an inner light, people of the present age have the obligation of “seeing” in the outer world, to behold again a light, this light in the outer world.

This light can be kindled, if one deepens more and more the study of spiritual science. You may say: spiritual science, Anthroposophy—there also I read only concepts, and finally, if I read Occult Science, I also find only concepts there; that does not give me an occasion to really “perceive.” Yet, my dear friends, this Occult Science does have a twofold goal. The first is that one learns to know what is related there; but that is not the whole. If you have read my Occult Science like another book, then you will know only the match. But if you want to have fire, you must not say: this match is no fire! It is nonsense to say, if he gives me a match, that he gives me fire, it does not look like fire! Occult Science does not look like clairvoyance; that is like saying the match does not look like fire. Yet it will look like fire if you will but strike the match. And if it does not work the first time, you will strike another time, and so on. That is how it is with Occult Science. If you have read it like another book, then it is simply only “the match,” but if you have rubbed it in the right way in your whole human being, then you will see, it kindles! It has kindled only a little! But it does kindle, my dear friends. And the person who says: this remains far away from what one is striving for, namely clairvoyance, he will only look at the match and not strike it. But the fact is, one must first know the match, otherwise one will give oneself up to the illusion that one could kindle it with a pin. Of course, you cannot kindle it with a pin—that is, with modern science—you can do it only with a real match.

The human race is confronted precisely by this necessity and it may be especially shown in something such as medical knowledge and medical ability. If one will find the transition from a mere looking at the darkness in substances—in the way that one somehow looks at a plant blossom, as it is done today—to an imaginative way of looking, by “striking the match”—then one acquires the knowledge of how this or the other substance will affect the human being. And if one now thinks over the matter a little, one has to say to oneself: today's mankind is confronted with that: out of the darkness it should enter again into the light, it should learn to judge in a light-filled way.

Diagram 3 Click image for large view

I want to make this clear once more by an example. Let us assume that a physician of today is making a diagnosis of, let us say, an enlargement of the heart. He does it the way it is done today. One cannot do much with such a diagnosis. Perhaps one has tried if this or that can help here. But the fact is that one does not have any comprehensive connections. One does not have anything comprehensive because one does not look through the whole matter. A real penetration of the whole would result in the following: Assume once that the human being, as I have, presented him quite often, renews his organism after seven years. But I also mentioned last time how this renewal comes about. There are always unfinished substances in a way sent upwards or also forwards or downwards by the kidneys' system. From the head the rounding off is done (diagram 3) so that continuously such waves (blue) are coming from the head-system, which give form, and that through the kidney-system such effects take place—four times faster—which are broken off and formed by the waves (red) as I described.

Take an organ such as the heart (orange). There too such an exchange takes place in every human after 7 or 8 years. The heart is being renewed. It is made anew. What you see at the fingernails, that they grow outwards and always grow again after one cuts them off, that is also the case with the whole human being: he renews the material substance from the center. Now assume once that the rhythmic man might not be in order, that it might be so for his organization, that the rays from the kidney system burst forth much too rapidly, so that the right relation of 4 to 2 is not there. That varies for the individual—every person is an individuality in this respect—but it is the case in regard to his whole construction as a human being. Assume then, that this is not in order, that the radiation from the kidney-system is pushing too fast. What will happen thereby?

Diagram 4 Click image for large view

The following can happen. The process of renewal is indeed happening continuously; let us then imagine that the new heart moved in (red) before the old heart is completely ejected (diagram 4, light). Then it goes too fast. If the renewal goes on too fast, such phenomena as an enlargement of the heart occurs. First and foremost you can detect in the beginning of an enlargement of the heart that something is not in order in the activity of the kidney. Just where you take this matter of a renewal of the human being in 7-8 years seriously you will see: if that which will come as renewed substance is already there after 6 years, that which is there as the old heart has not yet been removed sufficiently and the organ expands, or tries at least to expand itself. That is how one must learn to look at things; one must learn to see things in living movement. That is what confronts us. One must see most of all what one always has seen in fixed limits. How does the physician today make a diagnosis?

The physician of today comes to a diagnosis in such a way that he likes best to trace down the contours of the heart to what it is as a finished organ. It is not so much the question of looking at what the finished organ is, since it simply is an organ that is always floating away and getting pushed back again. In this going away and pushing back there is something inwardly mobile. If I lay hold of it, it is essentially as if I were to lay hold of lightning—it is constantly in movement, Therefore if I want to comprehend man, I have to grasp him in his liveliness. This liveliness I understand and find today only if I understand the whole world, and man out of the world and cosmos. This is what we are confronted with: every thing has to pass over into knowledge that is flexible. It is something dreadful if we keep the children in school immobile. For example, it is always quite grievous for me to see the children use any kind of finished triangle, with which they make all sorts of things. This fixed object is really nothing. One should really have a kind in which the triangle can be shifted. This is the point: that the children get the conception in the right way that everything should be grasped in movement. (diagram 5).

Diagram 5 Click image for large view

It is, of course, dreadfully difficult to get an understanding in regard to these things with such people who want their peace and quiet, who are already angry, when children are making a row—and now the tools for instruction are making a row! It is, of course, something dreadful: but it is so, we have to change over to liveliness. All this taken together results in the challenge to move upward into the light, luminous
age. Out of the dark age we must enter into the light luminous age.

And because people can not do it—that is, they imagine that they cannot do it—because people do not want it, because people cling to the old, and don't want to step into the new, and because the old does not fit any more—it is because of this that we experience the terrible catastrophes in our present time. And we will experience them still more if people don't want to take the trouble to enter into the new.

What occurs as catastrophe is the reaction of the dark age, which does not belong in our time. But it is, of course, terribly difficult to come to an understanding. At best something like an inkling appears in the contrasting attitude between the old people and youth today, like an inkling of the new light: filled age. Young people say as a rule: oh, the old people are philistines. This also has its forerunners. The great German philosopher Johann Gottlieb Fichte had something of an inkling beforehand of this in making the classical declaration, that one really should kill all people at the age of thirty because man is only a decent human being up to his 30th year. This is a famous sentence of Fichte and since Goethe at the time that Fichte made this sentence was already considerably older, he was terribly annoyed and has ridiculed this whole theory in the second part of his Faust. It was really provoking for Goethe, of course! So one finds that youth agrees that the old people are philistines, but up to now no serious results have come about in this matter, because young people declare this up to a certain age and then become even greater philistines than the old ones have been. Even this side must be looked upon from an inner vantage point.

What I mean is the question that we already know: either Spenglerism—that is, the decline of the West—or taking the trouble to adjust ourselves to the new appearance of the light age in contrast to darkness, during which men were “earthworms” in regard to the cosmos. It cannot be different. But for a while in the course of history man had to he an earthworm because otherwise he would have been taken up completely by the light. He could strive to gain his freedom only during the dark age, and most of all during the termination of the dark age, in the more recent times. He could acquire his freedom only because the light left him unmolested so that he could lead an earthworm existence.

But now I tell you: men of the light ages preferred to receive the light of the plant world. The plants were, so to speak, drinking the cosmos light and man in turn drank the light out of the cup the plants presented to him.

Today we have only the dead light. But on the rays of the dead light Christ has come and has achieved the Mystery of Golgotha. That is the great cosmic Mystery of the newer time. Though we have the dead light—the dead light that cannot make us blessed—yet on this dead light's rays has Christ entered the earth and achieved the Mystery of Golgotha. And though outwardly we have around us the dead light we can bring the Christ in us to life. And with Christ in us in the right way we will enliven all of the light on earth around us—we will carry life into the dead light, we ourselves will have a reviving effect on the light. This means we must enter the new age with the right Christ impulse. The denial of the Christ-impulse is the basis of all that keeps men away from seeing rightfully how a dark age transits into the light age.

Diagram 6 Click image for large view

It is really so. Where the plant grows out of the earth (diagram 6) it develops the seed bud—as I have shown you already—still through the forces of the previous year; only the petals grow out of this year's light. What pulls the plant out of the earth really comes from the previous year. So it was actually conserved light which the plants once gave to man during the old light age. We have to find the possibility to comprehend the dead light with the mind and heart that is engendered in us if we receive the strength of Christ in the living perception of the Mystery of Golgotha. Then we will revive the light as I have indicated. But we can do that only if we learn to try to look at all things in the way I have tried to describe to you in these lectures.

To-day we will continue our study of subjects connected with art. The lectures are meant to help us in regard to the kind of thoughts which should permeate the work before us. If we would couple right thoughts with the task which we are here beginning in a primitive fashion, the necessity arises to bring before the soul many things that impress us when we study man's achievements in art and their connection with human civilisation.

Herman Grimm, the very intuitive student of art in the nineteenth century, made a certain apparently radical statement about Goethe. He spoke of the date at which humanity would first have developed a real understanding of Goethe, placing it about the year 2000. According to Grimm's idea, therefore, a long time will have to elapse before mankind will have developed to the point of understanding the real significance of Goethe. And, indeed, when one observes the present age, one does not feel inclined to contradict such a statement. To Grimm, Goethe's greatest significance does not lie in the fact that he was a poet, that he had created this or that particular work of art, but that he always created from a full and complete manhood—the impulse of this full manhood lies behind every detail of his creative activity. Our age is very far from understanding this full manhood that lived, for instance, in Goethe. In saying this I have naturally no wish to speak derogatively of the specialisation that has entered into the study of science, which is indeed often deplored—for from one point of view this specialisation is a necessity. Much more significant than the specialisation in science is that which has crept into modern life itself, for, as a result of this, the individual soul, enclosed within some particular sphere of specialised conceptions or ideas, grows less and less capable of understanding other souls who specialise in a different sphere. In a certain sense all human beings are “specialists” to-day so far as their souls are concerned. More particularly are we struck with this specialised mode of perception when we study the development of art in humanity. And for this very reason it is necessary—although it can only be a primitive beginning—that there shall again come into existence a comprehensive understanding of spiritual life in its totality. True form in art will arise from this comprehensive understanding of spiritual life. We need not enter upon a very far-reaching study in order to prove the truth of this. We shall come to a better understanding if we start from something near at hand, and I will therefore speak of one small point in the numerous irrelevant and often ridiculous attacks made against our spiritual movement at the present time.

It is so cheap for people to try, by means of pure fabrications, to slander us in the eyes of the world, saying, for instance, that we are on the wrong track because here or there we have given to our buildings a form that we consider suitable to our work. We are reproached for having coloured walls in certain of our meeting rooms and we are already tired of hearing about the ‘sensationalism’ in our building—which is said to be quite unnecessary for true ‘Theosophy’—that is how people express it. In certain circles ‘true Theosophy’ is thought to be a kind of psychic hotch-potch, teeming with obscure sensations, glorying to some extent in the fact that the soul can unfold a higher ego within. This, however, is really nothing but egotism. From the point of view of this obscure psychic hotch-potch people think it superfluous for a spiritual current to be expressed in any outer form, although this outer form, it is true, can only be a primitive beginning. Such people think themselves justified in chattering about these psychic matters no matter where they may be. Why, then—so they think—is it necessary to express anything in definite forms? We really cannot expect to find any capacity of real thought in people who hurl this kind of reproach at us—in fact we can expect it from very few people at the present time—but, nevertheless, we must be clear in our own minds on many points if we are to be able at least to give the right answers to questions that arise in our own souls.

I want to draw your attention to Carstens, an artist who made his mark in the sphere of art at the end of the eighteenth century as a designer and painter of decided talent. I do not propose in any way to speak of the value of Carstens' art, nor to describe his work—neither am I going to give you a biographical sketch of his life. I only want to call your attention to the fact that he certainly possessed great talent for design, if not for painting. In the soul of Carstens we find a certain artistic longing, but we can also see what was lacking in him. He wanted to draw ideas, to embody them in painting, but he was not in the position of men like Raphael or Leonardo da Vinci—or to take an example from poetry—of Dante. Raphael, Leonardo and Dante lived within a culture that teemed with import—a culture that penetrated into and at the same time surrounded the soul of man. When Raphael painted his Madonnas they were living in men's hearts and souls and in the very highest sense something streamed from the soul of the public in response to the creations of this great artist. When Dante set out to transport the soul into spiritual realms he had only to draw his material, his substance, from something that was resounding, as it were, in every human soul. These artists possessed in their own souls the substance of the general culture of the age. In any work of the scientific culture of that time—however much it may have fallen into disuse—we shall find connecting links with an element that was living in all human souls, even down to the humblest circles. The learned men of the spheres of culture where Raphael created his Madonnas were fully cognisant of the idea at the back of the figures of the Madonna, nay more, the idea was a living thing within their souls. Thus artistic creations seem to be expressions of a general, uniform spiritual life. This quality came to light again in Goethe as a single individual, in the way that was possible at the turn of the eighteenth and nineteenth centuries. So little is this understood in our times, that, in Herman Grimm's opinion, as I have already said, it will be necessary to wait until the year 2000 before the world will again reveal such understanding.

Let us turn again to Carstens. He takes the Iliad of Homer, and he impresses into his penciled forms the processes and events of which he reads. What a different relationship there is to the Homeric figures in the eighteenth and the beginning of the nineteenth century from the relationship that existed between the soul of Raphael and the figures of the Madonna and other motifs of that age! In the greatest epochs the content of art was immediately perceptible because it flowed from something that moved the innermost being of man. In the nineteenth century’ it began to be necessary for artists to seek for the content of their creations by dint of effort and we soon find that the artist becomes a kind of ‘cultural hermit,’ one who is only concerned with himself and of whom people ask, ‘What relationship is there between himself and his own particular world of form?’ A study of the history of art in the nineteenth century would reveal the true state of affairs in this connection.

Thus there gradually arose, not only the indifferent attitude to art, but the cold one that exists nowadays. Think of someone in a modern city walking through a picture gallery or exhibition of pictures. The soul is not moved by what is seen, no inner confidence is felt in it. The person is faced by what really amounts to a multitude of riddles—to use a radical expression—riddles which can only be solved if to some extent penetration is made into the particular relationship of this or that artist to nature, or to other things. The soul is faced with purely individual problems or riddles, and the significant thing is, that although people believe they are solving the problems of art, they are, in the vast majority of cases, trying to solve problems not really connected with art itself—to wit, psychological problems. Such problems as: How does this or that artist look on nature—are problems of philosophy or the like and are of no importance when we really penetrate into the great epochs of art. On the contrary, when this penetration is undertaken, the problems that emerge not only for the artist but for the contemplator of the works of art, are truly artistic, truly aesthetic ones. For it is the manner that really concerns the creative artists, while the mere matter, the mere substance, is only the element that flows around him, in which he is immersed. We might even put it thus: our artists are no longer artists. They are contemplators of the world, each from a certain point of view and what they see, what strikes them in the world, this they contrive to shape. But these are theory, problems of history and so forth, while on the other hand our age has almost altogether lost the power—or indeed the heart—to perceive art in its essence, to perceive the manner, not the mere matter.

Our conception of the world—theoretical from its very foundations—is a good deal to blame for this. Practical as men have become in technical, industrial and commercial affairs, they have become eminently theoretical so far as their thinking is concerned. The endeavour to build a bridge between modern science and the conception of the world held by the artist is not only fraught with difficulty, but with the fact that so few people feel there is any need to build it. Words like those of Goethe: “Art is the manifestation of secret laws of nature without which they could never find expression” are wholly unintelligible to our age, although here and there people think they understand them. Our age holds fast to the most external, the most abstract natural laws—laws which are themselves based on utterly abstract mathematical principles—and it will not admit the validity of any penetration into reality which transcends all abstract mathematics or systems of that kind. No wonder our age has lost the living element of soul which feels the working of the very substance of world connections—the substance that must indeed well up from these world connections before art can come into being. The thoughts and ideas evolved by the modern age in regard to the universe are inartistic in their very nature—nay more, they even strive to be so. Colours—what have they become according to modern scientific opinion? Vibrations of the most abstract substance in the ether, etheric vibrations of so many wave lengths. These waves of vibrating ether sought by modern science, how remote they are from the direct, living essence of colour! What else is possible than that man is led wholly to ignore the living essence of colour? I have already told you that this element of colour is, in its very being, fluidic and alive—an element moreover in which our soul lives. And a time will come—as I have also indicated—when man will again perceive the living connection of the flowing sea of colour with the colours of creatures and objects manifested in the external world.

This is difficult for man because, since he has to develop his ego during earthly evolution, he has risen out of this flowing sea of colour to a mode of contemplation that proceeds purely from the ego. With his ego, man rises out of the sea of colour; the animal lives wholly within it and the fact that certain animals have feathers or skins of particular colours is connected with the whole relationship existing between the souls of these animals and the flowing sea of colour. The animal perceives objects with its astral body (as we perceive them with the ego) and into the astral body flow the forces living in the group-soul of the animal. It is nonsense to imagine that animals, even higher animals, behold the world as man beholds it. At the present time there is no understanding of these things. Man imagines that if he is standing near a horse, the horse sees him in exactly the same way as he sees the horse. What is more natural than to think that since the horse has eyes it sees him just as he sees it? This, however, is absolute nonsense. Without a certain clairvoyance a horse would no more see a human being than a human being, being without problems of psychological clairvoyance, would see an angel, for the man simply does not exist for the horse as a physical being, but only as a spiritual being. The horse is possessed of a certain order of clairvoyance and what the horse sees in man is quite different from what man sees in the horse: as we go about we are spectral beings to the horse. If animals could speak in their own language—not in the way they are sometimes made to ‘speak’ nowadays, but in their own language—man would realise that it never by any chance occurs to the animals to contemplate him as a being of similar order but as one who stands higher than themselves—a spectral, ghostlike being. Even if the animals assume their own body to consist of flesh and blood, they certainly have a different conception of the body of man. To the modern mind this of course sounds the purest nonsense—so far is the present age removed from truth!

As a result of the relation between astral body and group-soul, a receptivity to the living, creative power of colour flows into the animal. Just as we may see an object that rouses desire in us and we stretch out towards it by movement of the hand, an impression is made in the whole animal organism by the direct creative power in the colour; this impression flows into the feathers or skin and gives the animal its colour. I have already said that our age cannot understand why it is that the polar bear is white; the white colour is the effect produced by the environment and when the polar bear ‘whitens’ itself, this, at a different level, is practically the same thing as when man stretches out with a movement of his hand to pick a rose in response to a desire. The living creative effects of the environment work upon the polar bear in such a way that an impulse is released within it and it ‘whitens’ itself.

In man, this living weaving and moving in the element of colour has passed into the substrata of his being because he would never have been able to develop his ego if he had remained wholly immersed within the sea of colour and were, for instance, in response to an impression of a rosy hue of dawn to feel the impulse to impress these tints through creative imagination into certain parts of his skin. During the ancient moon period these conditions still obtained. The contemplation of scenes in nature like that of a rosy dawn worked upon man as he then was; this impression was reflected back, as it were, into his own colouring; it penetrated into the being of man in those times and was then outwardly expressed in certain areas of his body. During the earth period, this living bodily existence in the flowing sea of colour had to cease in order that man might be able to evolve his own conception of the world in his ego. So far as his form was concerned he had to become neutral to this sea of colour. The tint of the human skin as it appears in the temperate zones is essentially the expression of the ego, of absolute neutrality in face of the outer waves of colour; it denotes man's ascent above the flowing sea of colour. But even the most elementary facts of Spiritual Science remind us that it is man's task to find the path of return.

Physical body, etheric body, astral body—these were developed during the periods of Saturn, Sun and Moon; the ego has to develop during the earth period. Man must find the ways and means to spiritualise his astral body once again, to permeate it with all that the ego has won for itself. And as he spiritualises his astral body and so discovers the path of return, he must again find the flowing, surging waves of colour out of which he arose in order that his ego might develop—just as a man who rises from the sea only sees what is over the sea. We are indeed already living in an age when this penetration into the spiritual flow of the powers of of nature—that is to say of the spiritual powers behind nature—must begin. It must again be possible for us not merely to look at colours, to reproduce them outwardly here or 'there, but to live with colour, to experience the inner life-force of colour. This cannot be done by merely studying in painting, for instance, the effects of the colours and their interplay as we look at them. It can only be done if once again we sink our soul in the flow of red or blue, for instance, if the flow of the colour really lives—if we are able to ensoul the essence of colour that instead of evolving any kind of colour symbolism (which would of course be the very opposite way of going to work) we really discover what is already living in colour just as the power of laughter exists in a man who laughs. Hence we must seek out the paths of return to the flowing world of colour, for as I have already said, man has risen above it with his ego. If he has no other perception save ‘here is red, here is blue’—which is often the case to-day—he can never press onwards to living experience of the real essence of colour. Still less is this possible when he gives an intellectualistic garb to this inner essence and perceives red as a symbol, blue as another, and so forth. This will never lead to real experience of colour. We must know how to surrender the whole soul to what speaks to us from out of colour. Then, when we are confronted with red we have a sense of attack, aggression—this comes to us from the red. If ladies were all to go about dressed in red, a man possessed of a delicate sense for colour would silently imagine, simply on account of their clothing, that they might at any moment set about him vigourously! In red, then, there is a quality of aggression, something that comes towards us. Blue has an element that seems to pass away from us, to leave us, something after which we gaze with a certain wistfulness, with yearning.

How far the present age is removed from any such living understanding of colour may be realised from what I have already said about Hildebrand, an excellent artist, who expressly states that a colour on a surface is simply that and nothing more; the surface is there, overlaid with colour—that is all—though to be sure it is not quite the same in the case of form which expresses distance, for example. Colour expresses more than mere distance and we cannot help finding it deeply symptomatic of the whole nature of the present age that this is not perceived, even by an artist like Hildebrand. It is impossible to live into the essence of colour if one cannot immediately pass over from repose into movement, realising that a red disc approaches us, and that a blue disc, on the other hand, withdraws. These colours move in opposite directions. When we penetrate deeply into this living essence of colour we are led further and further. We begin to realise—if we really believe in colour—that we simply could not picture two coloured discs of this kind remaining there at rest. To picture such a thing would be to deaden all living feeling, for living feeling immediately changes into the realisation that the red and the blue discs are revolving round each other, the one towards the spectator, the other away from him. The relation between the red that is painted on a figure, in contrast to the blue, is such that the figure takes on life and movement through the very colour itself. The figure is caught up into the universe of life because this is shining in the colours. Form is of course the element that is at rest, stationary; but the moment the form has colour, the inner movement in the colour rises out of the form, and the whirl of the cosmos, the whirl of spirituality passes through the form. If you colour a form you endow it with the soul element of the universe, with cosmic soul, because colour is not only a part of form; the colour you give to a particular form places this form into the whole concatenation of its environment and indeed into the whole universe. In colouring a form we should feel: ‘Now we are endowing form with soul.’ We breathe soul into dead form when, through colour, we make it living.

We need only draw a little nearer to this inner living weaving of colours and we shall feel as if we are not confronting them on a level but as if we were standing either above or below them—again it is as if the colour becomes inwardly alive. To a lover of abstractions, to one who merely gazes at the colours and does not livingly penetrate into them, a red sphere may indeed seem to move around a blue, but he does not feel the need to vary the movement in any sense. He may be a great mathematician, or a great metaphysician, but he does not know how to live with colour because it seems to pass like a dead thing from one place to another. This is not so in reality; colour radiates, changes within itself, and if red moves it will send on before it a kind of orange aura, a yellow aura, a green aura. If blue moves it will send something different on before it.

We have, then, a play of colours as it were. Something actually happens when we experience in colour; thus red seems to attack, blue to pass away. We feel red as something which we want to ward off, blue as something we would pursue as if with longing. And if we could feel in colour in such a way that red and blue really live and move, we should indeed inwardly flow with the surging sea of colour, our souls would feel the eddying vortex of attacks and longings, the sense of flight and the prayer of surrender that intermingle with one another. And if we were to express this in some form, artistically of course, this form, which in itself is at rest, we should tear away from rest and repose. The moment we have a form which we paint, we have, instead of the form which is at rest, living movement that does not only belong to the form but to the forces and weaving being round about the form. Thus through a life of soul we wrest the material form away from its mere repose, from its mere quality of rigid form. Something like this must surely once be painted into this world by the creative elemental powers of the universe. [Note 1] For all that man is destined to receive by way of powers of longing—all this is something that could find expression in the blue. This on the one hand man must bear as a forming, shaping principle in his head, while all that finds expression in the red he must bear within him in a form that rushes upward from the rest of the body to the brain. Two such currents are indeed active in the structure of the human brain. Around man externally is the world—all that for which he longs—and this is perpetually being flooded over by that which surges upward from his own body. By day it happens that all which the blue half contains flows more intensely than the red and yellow: by night, so far as the physical human organism is concerned it is the opposite. And what we are wont to called the two-petalled lotus flower [Note 2] is indeed a true image of what I have here portrayed, for this two-petalled lotus flower does indeed reveal to the seer just such colours and movements. Nobody will really be able to fathom what lives in the world of form as the creative element, as the upper part of the human head, if he is not able to follow this flow of colour that in man is indeed a “hidden” flow of colour.

It must be the endeavour of art again to dive down into the life of the elements. Art has observed and studied nature long enough, has tried long enough to solve all the riddles of nature and to express in another form all that can be observed by this penetration into nature. What lives in the elements is, however, dead so far as modern art is concerned. Air, water, light—all are dead as they are painted to-day; form is dead as is expressed in modern sculpture. A new art will arise when the human soul learns to penetrate to the depths of the elemental world, for this world is living. People may rail against this; they may think that it ought not to be, but such raillery is only the outcome of human inertia. Unless man enters with his whole being into the world of the elements, and absorbs into himself the spirit and soul of the external world art will more and more become a work of the human soul in isolation. This of course may bring many interesting things to light in regard to the psychology of certain souls, but it will never achieve that which art alone can achieve. These things belong to the far, far future but we must go forward to meet this future with eyes that have been opened by Spiritual Science—otherwise we can see in that future nothing but death and paralysis.

This is why we must seek for inner connection between all our forms and colours here and the spiritual knowledge that moves innermost depths of the soul; we must seek that which lives in the Spirit in the same way as the Madonnas lived in Raphael, so lived in him that he was able to paint them as he did. The Madonnas were living in Raphael's very being, just as they were living in the learned men, the labourers in the fields and the craftsmen of his time. That is why he was the true artist of the Madonna. Only when we succeed in bringing into our forms in a purely artistic sense, without symbolism or allegory, all that lives in our idea of the world—not as abstract thought, dead knowledge or science, but as living substance of the soul—only then do we divine something of what the future holds in store.

Thus there must be unity between what is created externally and all that permeates the soul in the innermost depths of her being—a unity that was present in Goethe as the result of a special karma. Bridges must be built between what is still to many people so much abstract conception in Spiritual Science and what arises from hand, chisel and paint brush. To-day the building of these bridges is hindered by a cultural life that is in many respects superficial and abstract, and will not allow life to flow into action. This explains the appearance of the wholly groundless idea that spiritual knowledge might cause the death of art. In many instances of course a paralysing effect has been evident, for instance in all the allegorising and symbolising that goes on, in the perpetual questioning, ‘what does this mean?’ ‘what does that mean?’ I have already said that we should not always be asking what things ‘mean.’ We should not think of asking about the ‘meaning’ of the larynx, for instance. The larynx does not ‘mean’ anything, for it is the living organ of human speech and this is the sense in which we must look at all that lives in forms and colours when they are living organs of the spiritual world. So long as we have not ceased asking about allegorical or symbolical meanings, so long as we interpret myths and sagas allegorically and symbolically instead of feeling the living breath of the Spirit pervading the cosmos, realising how the cosmos lives in the figures of the world of myths and fairy stories—so long have we not attained to real spiritual knowledge.

A beginning, however, must be made, imperfect though it will be. No one should imagine that we take this beginning to be the perfect thing; but like many other objections to our spiritual movement made by the modern age, it is nonsense to say that our building is not an essential part of this spiritual movement. We ourselves are already aware of the facts which people may bring forward. We realise also that all the foolish chatter about the ‘higher self,’ all the rhapsodies in regard to the ‘divinity of the soul of man’ can also be expressed in outer forms of the present age; and of course we know that it is everywhere possible for man to promote Spiritual Science in its mental and intellectual aspects. But over and above this merely intellectual aspect we feel that if Spiritual Science is to pour life into the souls of men it demands a vesture of a different kind from any that may be a product of the dying culture of our day. It is not at all necessary for the outer world to remind us of the cheap truth that Spiritual Science can also be studied in its mental aspect in surroundings of a different kind from those which are made living by our forms. The ideal which Spiritual Science must pour into our souls must be earnest and grow ever more earnest. A great many things are still necessary before this earnestness, this inner driving force of the soul can become part of our very being. It is quite easy to speak of Spiritual Science and its expression in the outer world in such way that its core and nerve are wholly lacking. The form taken by the most vigorous attacks levelled against our spiritual movement creates a strange impression. Those who read some of these attacks will, if they are in their right minds, wonder what on earth they are driving at. They describe all manner of fantastic nonsense which has not the remotest connection with us, and then the opposition is levelled against these absurdities! The world is so little capable of absorbing new spiritual leaven that it invents a wholly grotesque caricature and then sets to work to fight against that. There are even people who think that the whole movement should be done away with. Attack of course is always possible but it is a reductio ab absurdum to do away with an invention that has no resemblance of any kind to what it sets out to depict. It behooves us, however, to realise what kind of sense for truth underlies these things, for this will make us strong to receive all that must flow to us from Spiritual Science, and, made living by this Spiritual Science, shine into material existence. That the world has not grown in tolerance or understanding is shown by the attitude adopted towards Spiritual Science. The world has not grown in either of these qualities.

We can celebrate the inner confluence of the soul with Spiritual Science in no better way than by deepening ourselves in problems like that of the nature and being of colour, for in experience of the living flow of colour we transcend the measure of our own stature and live in cosmic life. Colour is the soul of nature and of the whole cosmos and we partake of this soul as we experience colour.

This was what I wanted to indicate to-day, in order next time to penetrate still more deeply into the nature of the world of colour and the essence of painting.

I could not help interspersing these remarks with references to the attacks that are being made upon us from all sides—attacks emanating from a world incapable of understanding the aims of our Anthroposophical Movement. One can only hope that those within our Movement will be able, by a deepening of their being, to understand something truly symptomatic of our times, the falsehood and untruth that is creeping into man's conception of what is striving to find its place within the spiritual world. We of course have no wish to seclude our spiritual stream, to shut it off from the world; as much as the world is willing to receive, that it can have. But one thing the world must accept if it is to understand us, and that is the unity of the whole nature of man—the unity which makes every human achievement the outcome of this full and complete ‘manhood.’

These words are not meant to be an attack on the present age. I speak them with a certain sense of pain, because the more our will and our efforts increase in this Movement of ours, the more malicious—perhaps not consciously, but more or less unconsciously malicious—do the opposing forces become. I have, moreover, spoken thus because the way in which these things must be looked at is not yet fully understood even among ourselves. The unshakable standpoint must be that something new, a new beginning, is at least intended in our Movement. What lies beyond this ‘intention’ has of course yet to come. We with our building can still do no more than ‘intend.’ Those who can do more than intend—they will come, even though it be not before the time Herman Grimm thinks must elapse before there will be a complete understanding of Goethe. A certain humility is bound up with the understanding of this and there is little humility in modern spiritual life. Spiritual Science is well suited to give this humility and at the same time to bring the soul to a realisation of the gravity of these things.

A painful impression is caused by the opposition arising on all sides against our spiritual Movement, now that the world is now beginning to see real results. So long as the Movement was merely there in a spiritual sense the world could see nothing. Now that it does, and it cannot understand what it sees, dissonant voices are beginning to sound from every side. This opposition will grow stronger and stronger. When we realise its existence we shall naturally at first be filled with a certain sorrow, but an inner power will make us able to intercede on behalf of what is to us not merely conviction, but life itself. The soul will be pervaded by an ethereal, living activity, filled with something more than the theoretical convictions of which modern man is so proud. This earnest mood of soul will bring in its train the sure confidence that the foundations of our world and our existence as human beings are able to sustain us, if we seek for them in the spiritual world. Sometimes we need this confidence more, sometimes less. If we speak of sorrow caused by the echo which our spiritual Movement finds in the world—this mood of sorrow must give birth to the mood of power derived from the knowledge that the roots of man's life are in the Spirit and that the Spirit of man will lead him out beyond all the disharmony that can only cause him pain. Strength will flow into man from this mood of power.

If in these very days one cannot help speaking of things spiritual with a sorrow even greater than that caused by the discrepancy between what we desire in our spiritual Movement and the echo it finds in the world—yet it must be said that the world's disharmonies will take a different course when men realise how human hearts can be kindled by the spiritual light for which we strive in anthroposophy. The sorrow connected with our Movement seems only slight when we look at all the sadness lying in the destiny of Europe. The words I have spoken to you are pervaded with sorrow, but they are spoken with the living conviction that whatever pain may await European humanity in a sear or distant future there may, none the less, live within us a confidence born from the knowledge that the Spirit will lead man victoriously through every wilderness. Even in these days of sorrow, in hours fraught with such gravity, we may in very truth, indeed we must, speak of the holy things of Spiritual Science, for we may believe that however dimly the sun of Spiritual Science is shining to-day, its radiance will ever increase until it is a sun of peace, of love and of harmony among men.

Grave though these words may be, they justify us in thinking of the narrower affairs of Spiritual Science with all the powers of heart and soul, when hours of ordeal are being made manifest through the windows of the world.

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Notes:

Note 1. Translator's Note. Presumably Dr. Steiner was here drawing on the blackboard while he was speaking. The expressions used in the German seem to indicate this.

Note 2. See ‘Knowledge of the Higher Worlds and its Attainment,’ by Rudolf Steiner. Anthrosophical Publishing Co.

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I would like to say a few words about the building concept, with the direct support of the building. From the outset, the view could arise that if one has to talk about such a building, it indicates that it does not make the necessary impression as an artistic work; and in many cases, what is thought about the building of Dornach, about the Goetheanum in the world, is thought from a false point of view influenced by a [one-sided] view. For example, the opinion has been spread that the building in Dornach wants to symbolize all kinds of things, that it is a symbolizing building. In reality, you will not find a single symbol in it when you look at it, as they are popular in mystical and theosophical societies. The building should be able to be experienced entirely from the ki-based feeling and has also been created from these artistic feelings in its forms, in all its details. Therefore, it must only work through what it is itself.

Explaining has become popular, and one then complies with such requests for explanations; but in mentioning this here before you, I also say that such an explanation of an artistic work always seems to me to be not only half, but almost completely unartistic, and that I will now give you a kind of lecture in front of the building, a lecture that I fundamentally dislike, if only because I have to speak to you in abstract terms about what emerged in my mind as details when designing the building, the models and so on, and what was created from life. I would rather speak to you about the building as little as possible.

It is already the case that a new style, a new artistic form of expression, is viewed with a certain mistrust in the present day. I can still hear a word that I heard many decades ago when I was studying at the Technical University [in Vienna], where Ferstel gave his lectures. In one of them, he says: “Architectural styles are not invented, an architectural style grows out of the character of a nation.” Therefore, Ferstel is also opposed to any invention of a desired new architectural style, a new type of construction. What is true about this idea is that the style, which is supposed to stylize the characteristics of a people, must emerge not from an abstraction, but from a living world view, which is at the same time a world experience and, from this point of view, comprehensively encompasses the chaotic spiritual life of contemporary humanity. On the basis of this thoroughly correct idea, it becomes necessary to transform what was characteristic of previous architectural styles into organic building forms by incorporating the symmetrical, the geometric-static, and so on.

I am well aware of what can be said – and, from a certain point of view, justifiably said – by those who have become psychologically attuned to previous architectural styles against what has been attempted here in Dornach as an architectural style: the transference of geometrical-symmetrical-static forms into organic forms. But it has been attempted. And so you can see in these forms of building that this building here is an as yet inadequate first attempt to express the transition from these geometric forms of building to the organic. It is certain, of course, that the development of humanity is moving towards these forms of building, and when we again have the impulses of clairvoyant experience, I believe that these forms of building will play the first, leading role.

This building should be understood in the same way through its relationship with the organizing forces of nature as the previous buildings are understood through their relationship with the geometric-static-symmetrizing forces of nature. This building is to be viewed from this point of view, and from this point of view you will understand how every detail within the building idea for Dornach must be completely individualized here. Just think of your earlobe: it is a very small part of the human organism, but you cannot imagine that an organic form like the earlobe is suitable for growing on the big toe. This organ is bound to its place within the organism. Just as you find that within the whole organism a supporting organ is always shaped in such a way that it can have a static-dynamic effect within the organism, so too the individual forms in our building in Dornach had to be such that they could serve the static-dynamic forces. Every single form had to be organized in such a way that it could and had to be in its place what it now appears to be. Look at each arch from this point of view, how it is formed, how it flattens out towards the exit, for example, how it curves inwards towards the building itself, where it not only has to support but also to express support in an organic way, thereby helping to develop what only appears to be unnecessary in organic formation. Ordinary architecture leaves out what the organism develops, that which goes beyond the static. But one senses that the idea of building has been transferred to the organic design of the forms, and that this is also necessary.

You will have to consider every column from this point of view; then you will also understand that the ordinary column, which is taken out of the geometric-static, has been replaced by one that does not imitate the organic - everything is so that it is not imitated naturalistically - but transferred into organically made structures. It is not imitating an organic structure. You will not find it if you look for a model in nature. But you will find it if you understand how human beings can live together with the forces that have an organizing effect in nature, and how, apart from what nature itself creates, such organizing forms can arise. So you will see in these column supports how the expansion of the structure, the support, the inward pointing, and, in the same way as, say, in the upper end of the human thigh, the support, the walking, the walking and so on, is embodied statically, but organically and statically.

From this point of view, I would also ask you to consider something like the structure with the three perpendicular formations at the top of the stairs here below (Figs. 23, 24). The feeling arises here of how a person feels when he is striving to ascend the stairs. He must have a feeling of security, of spiritual unity in all that goes on in this building, indeed in all that he sees in this building. Everything came to me entirely from my feelings. Believe it or not, this form came to me entirely from my artistic feelings. As I said, you may believe it or not, it was only afterwards that it occurred to me that this form is somewhat reminiscent of the form of the three semicircular circles in the human ear, which, when injured, cause fainting, so that they immediately express what gives a person stability. This expression, that a person should be given stability in this building, comes about in the experience of the three perpendicular directions. This can be experienced in this structure without having to engage in abstract thought. One can remain entirely in the artistic realm.

If you look at the wall-like structures, you will find that natural-looking forces have been poured into the forms, but in such a way that in these forms, which are radiator covers (Fig. 26), the concrete material of the structure is worked out first, and then, further up, the material of the wood, so that they are metamorphosed. You will find that in these structures, the process of metamorphosis is elevated to the artistic. It is the idea of the building that should have a definite effect on such radiator covers, which are designed in such a way that you immediately feel the purpose and do not need to explore it intellectually first. This is how these elementary forms, half plant-like, half animal-like, came to be felt. One only realizes that they must be so when one has shaped them out of the material. And it also follows that it is necessary to metamorphose them depending on whether they are in one place or another, depending on whether they are long and low or narrower and higher. All this is not the result of calculating the form, but the forms shape themselves out of the feeling in their metamorphosis, as for example here, where we have come so far, where the building is a concrete structure in its basement and where one has to empathize with the design of what the concrete is. You enter here at the west gate. Here is the room for checking in your coat. The staircase, which leads up on the left and right, takes you up to the wooden structure containing the auditorium, the stage and adjoining rooms. Please follow me up the stairs to the auditorium.

We first enter a kind of vestibule (Fig. 27). You will feel the very different impression that the wooden paneling creates compared to the concrete paneling on the lower floor. I would like to note here: When one has to work with stone, concrete or other hard materials, one has to approach it differently than when one has to work with a soft material, for example, wood. The material of wood makes it necessary to focus one's entire perception on the fact that one has to scrape corners, concaves, and hollows out of the soft material, if I may use the expression. It is scraping, scraping out. You deepen the material, and only by doing so can you enter into this relationship with the material, which is a truly artistic relationship. While when working with wood you can only coax out of the material what gives the forms if you focus your attention on deepening, when working with hard material you do not have to do with the recesses. You can only develop a relationship with the hard material by applying it, by working convexly, by applying raised areas to the base surfaces, for example when working with stone. Grasping this is an essential part of artistic creation, and it has been partially lost in more recent times.

You will see when we enter the auditorium how each individual surface, each chapter, is treated individually. In this organic structure, a chapter can only be such that one feels: In what follows each other, no kind of repetition can be created, as is otherwise the case with symmetrical-geometric-static architectural styles. In this building, based on organic ideas, you have only a single axis of symmetry, which goes from west to east. You will only find a symmetrical arrangement in relation to this, just as you can only find a single axis of symmetry for a higher organism, not out of arbitrariness, but out of the inner organization of forces of the being in question.

At this point, I would also like to mention that the treatment of the walls also had to be completely different under the influence of the organic building idea than it was before. A wall was for earlier architects what demarcates a space. It had the effect of being inside the room. This feeling had to be abandoned in this building. The walls had to be designed in such a way that they were not felt as a boundary, but as something that carries you out into the vastness of the macrocosm; you have to feel as if you are absorbed, as if you are standing inside the vastness of the cosmos. Walls had to be made transparent, so to speak, whereas in the past every effort was made to give the wall such artificial forms that it was closed, opaque. You will see that the transparent is used artistically at all, and that was driven out of elementary backgrounds into the physical in these windows that you see here and that you will see in the building.

If you see windows in the sense of the earlier architectural style, you will actually have to have the healthy sense: they break through the walls, they do not fit into the architectural forms, but they only fit in through the principle of utility. Here, artistic feeling will be needed down to the last detail. It was necessary to present the wall in such a way that it is not something closed, but something that expands outwards, towards infinity. I could only achieve this by remembering that you can scratch out designs from single-colored window panes, as if using an erasing method, a glass etching method. And so, monochromatic window panes were purchased, which were then processed in such a way that the motifs one wanted to have were scratched out with the diamond stylus. So for this purpose, an actual glass etching technique was conceived, and from this the windows emerged.

When you consider the motifs of the windows, you must not think that you are dealing with purely symbolic designs. You can see it already on this larger windowpane (Fig. 109): nothing is designed on these window panes other than what the imagination produces. There are mystics who develop a mysticism with superficial sentences and strange ideas and constantly explain that the physical-sensual outer world is a kind of maja, an illusion. Often people approach you and say that so-and-so is a great mystic because he always declaims that the outer world is a maja. The human physical countenance has something that is maya, that is absolutely false, that is something quite different in truth. What appears on this windowpane is not something that symbolizes; it is an essence that is envisaged, which only does not look to the spiritual observer as it appears to the senses. The larynx is the organ of vision for the etheric; the larynx is already Maja as a physical larynx, and that which is a merely physical-sensual vision is not reality.

What is the spiritual meaning behind this? The spiritual fact is that the human being is truly being whispered in the ear, left and right, what the secrets of the world are. So that one can say: the bull speaks in the left ear, the lion in the right ear. If one wants to depict something like this as a motif in a picture or in words, one can only put into the word what is already in the picture itself. It must be clearly understood, however, that such a picture can only be understood by someone who lives in the world view from which it originated. A person who does not have a living Christian feeling will not be able to relate to the pictorial representations that Christian art has produced.

The artist experiences a great deal when he immerses himself in a vision; but such an experience must not be translated into abstract thoughts, otherwise it will immediately begin to fade. One example of the artist's experience is this: when Leonardo da Vinci painted his Last Supper, which has now fallen into such disrepair that it can no longer be appreciated artistically, people thought it took too long. He couldn't finish the Judas because this Judas was supposed to emerge from the darkness. Leonardo worked on this painting for almost twenty years and still hadn't finished it. Then a new prior came to Milan and looked at the work. He wasn't an artist; he said that Leonardo, this servant of the church, had to finally finish his work. Leonardo replied that he could do it now; he had always only sketched the figure of Judas because he had not found the model for it; now that the prior was there, he had found the model for Judas in him, and the picture would now be quickly finished. — There you have such an external, concrete experience. Such external, concrete experiences play a much greater role in all the artist's work than can be expressed in such brief descriptions.

You have [now] entered the building through the room below the organ and the room for musical instruments, dear attendees. If you look around after entering, you will find the building idea initially characterized by the fact that the floor plan (Fig. 20) represents two not quite completed circles that interlock in their segments. It seems to me that the necessity for shaping the building in this way can already be seen when approaching the building from a certain distance and if one has an idea of what is actually supposed to take place in the building. I will now explain further what is connected with the building idea. First of all, I would like to point out that you can see seven columns arranged in symmetry solely against the west-east axis, closing the auditorium on the left and right as you move forward. These seven columns are not formed in such a way that a capital shape, a pedestal shape or an architrave shape above it is repeated, but the capital, pedestal and architrave shapes are in a continuous development. The two columns at the back of the organ room have the simplest capital and pedestal motifs (Figs. 28, 33): forms that, as it were, strive from top to bottom, with others striving towards them from bottom to top. This most primitive form of interaction between above and below is then metamorphosed in the following architrave, capital and pedestal forms (Figs. 35-54).

This progressive metamorphosis came about through the fact that, when I was forming the model (Fig. 22), I tried to recreate what occurs in nature by force. What happens in nature, where an unnotched leaf with primitive forms is first formed at the bottom of the plant, and then this primitive form metamorphoses the higher you go, into the indented, more intricately designed leaf, even transformed into a petal, stamen and pistil, which must be imitated - although not in a naturalistic way - one must place oneself inwardly and vitally into it and then create from within, as nature creates and transforms, as it produces and metamorphoses. Then, without reflection, but from much deeper soul forces than from reflection, one gets such transformations of the second from the first, the third from the second, and so on.

It is possible to misunderstand that, for example, in the fifth column and in the architrave motifs above the fourth column, something like a caduceus appears (Figs. 41, 42). One could now believe that the caduceus was stuck in these two places by the intellect. I believe that someone who had worked from the intellect would probably have placed the caduceus in the architrave motif and, because the intellect has a symmetrical effect, the column motif with the caduceus below it. Someone who works as we have here finds something different. Here, with the motif that you see as the fourth capital motif, this Mercury staff emerged just as a petal emerges from the sepal, only through sensing the metamorphosing transformation, without me even remotely thinking of forming a Mercury staff. I did not think of a past style, but of the transformation of the fourth capital motif from the third. One can see how the forms that have gradually emerged in the development of humanity have developed quite naturally.

Then we come to the epoch when the human being intervenes in his or her psychological development. If we work this into the column in an individualizing way, what is worked on earlier on the surface of the architrave comes later. That is why you see the caduceus on the capital later than on the architrave. A plant that is thin and delicate develops different leaf shapes than a sturdy one. Compare just a shepherd's purse with a cactus, and you will see how the filling and shaping of space is expressed in the figurative design.

At the same time, a cosmic secret arises in this way of feeling evolution through. There has been much talk of evolution in recent times, but little feeling about it. One only thinks it through with the mind. One speaks of the evolution of the perfect from the imperfect. Herbert Spencer and others have done much harm to this, and the thought has arisen that is completely justified in front of the mind, but which does not do justice to the observation of nature: In intellectual thinking, one assumes that in evolution, the simpler forms are at the beginning and that these then become more and more differentiated and differentiated. Spencer, in particular, worked with such evolutionary ideas. But evolution does not show it that way. There is, however, a differentiation, a complication of the forms; but then one comes to a center, and then the forms simplify again. What follows is not more complicated, but what follows is simpler again. You can see this in nature itself. The human eye, which is the most perfect, has, so to speak, achieved greater simplicity than the eye forms of certain animals, which, for example, have the xiphoid process, the fan, which has disappeared again as the eye in evolution moved further up to become human.

It is therefore necessary for man to connect with the power of nature, to feel the power of nature, to make the power of nature his own power and to create from this feeling. Thus, an attempt has been made to design this building in an entirely organic way, to design every detail in its place as it must be individualized from the whole. So you can see, for example, that the organ (Figs. 28-30) is surrounded by plastic motifs that make it appear as if the organ is not simply placed in the space, but that it works out of the whole remaining organic design, as if growing out of it. So everything in this building must be tried to be made in this way.

Here you see the lectern (Fig. 68) on which I am standing. Initially, the idea was to create something here that would, as it were, grow out of the other forms of construction, but in such a way that it would also express the fact that from here, through the word, one strives to express everything that is to be expressed in the building. At the moment when a person speaks here, the forms of what is spoken must continue in such a way that, just as the nose betrays in its form what the whole person is through his or her countenance, so too can the forms of what is spoken continue in such a way that the whole human being is revealed through the form of the nose. Anyone who has made artistically inspired nose studies can create the 'architectural style', the physiognomy of the whole human being, from a nose study. No one can ever have a different nose than they have, and there could never be a different lectern than the one that is here. However, if you claim this, it is meant according to your own view; you can only act according to your own view.

That an attempt has been made here to truly metamorphose the body can be seen from the fact that the motifs here in the glass windows are in part really such motifs that arise as images of the soul's life. For example, look at the pink window here (Fig. 113). You will see on the left wing something coming out like the west portal of the building; on the right wing you see a kind of head. There you see a person sitting on a slope, looking towards the building, and another person looking towards the head. This has nothing to do with speculative mysticism; it has to do with an immediate inner visual experience. This building could not have been created in any other way than by sensing the shape of the human head in a mysterious way, and the organic power on the one hand and the shape of the human head on the other hand result in the intuitive shape of the building. Therefore, the person sitting on the slope sees the metamorphosis of the building in his soul, sometimes as a human head, sometimes as the building revealing itself to the outside world. This provides a motif that leads, if I may say so, to an inner experience.

There you will find in the blue windowpane (Fig. 111) a person who is aiming to shoot a bird in flight. In the right-hand pane you will see that the person has fired. The bird in the left-hand field is in a sphere of light. Around the man you find all kinds of figures vividly alive in the astral body, one when he is about to shoot, the other when he has shot. This is reality, but it is from mundane life. I can imagine that those who always want to be dripping with inner elevation take offence when they experience such things as they are meant here, that a human shooting is simply depicted. Yes, I was pleased when an Italian friend once used a somewhat crude expression about theosophists, who are such mystics. The friend who had already died said it, and I may say it in the very esteemed company here, because the person concerned was a princess, and what a princess says can certainly be said. She glossed such people, who always want to live in a kind of inner elevation, by saying that they are people with a “face up to their stomachs”. I also do not repeat her not quite correct German.

Now, dear attendees, the same idea was then also implemented in painting. I can only talk about the actual painting, about spiritual painting, by referring to the small dome. Only in the small dome was it possible for me to carry out what I have indicated as the challenge of a newer painting: that here, behind the emergence from the color experience, drawing disappears altogether. I had one of my characters in the first mystery drama express this as follows: that the forms appear to be the work of color. For when one feels with the feeling for painting, then one feels the drawing, which is carried into the pictorial, as a lie. When I draw a horizontal line, it is actually a reproduction of something that is not there at all. When I apply the blue sky as a surface and the green below, the form arises from the experience of the color itself. In this way, every pictorial element can be formed. Within the world of color itself lies a creative world, and the one who feels the colors paints what the colors say to each other in creation. He does not need to stick to a naturalistic model; he can create the figures from the colors themselves. It is the case that nature and also human life already have a certain right to shape the moral out of the colored with a necessity.

Yesterday, Mr. Uehli quite rightly pointed out how newer painters already have an intuitive sense of such effects created by light and dark, by the colors themselves, and how they come to paint a double bass next to a tin can. They are pursuing the right thing in and of itself, that it is more important to see how the light gradates in its becoming colored when it falls on a double bass and then continues to fall on a tin can. That is the right thing. But the wrong thing is that this is again based on naturalistic experience. If you really live in the colors, something other than a tin can and a bass violin arises from the colors. The colors are creative, and how they come together is a necessity arising from the mere colors, which you have to experience. Then you don't put a tin can next to a bass violin because that is outside the colors.

So here I have tried to paint entirely from the colors. If you see the reddish-orange spot and the black spot next to the blue spot, it is first of all a vivid impression from the colors. But then the colors come to life, then figures emerge from them, which can even be interpreted afterwards. But just as little as one can make plants here with the human mind, one can just as little paint something on them that one has thought up with the human mind. One must first think when the colors are there, just as the plant must first grow before one can see it.

And so a Faust figure with Death and the Child came into being (Figs. 69-74). The whole head emerged out of the colors, with all the figures in it. Only in the realm of the human soul does something spiritually real take shape of its own accord. For example, you can see above the organ motif how something is painted (Fig. 31) that a person with a philistine attachment to the sensual world would naturally perceive as madness. But you will no longer perceive it as madness when I tell you the following: if you close your eyes, you will, as it were, feel something like two eyes looking at each other, inside the eye. What takes place inwardly can certainly be further developed in a certain way. Then what, when viewed in a primitive way, looks like two eyes glowing out of the darkness and what is seen when it is experienced inwardly, can be projected outwards and experienced in such a way that an entire beyond, an entire world-genesis can be seen in it. Here again an attempt has been made to create out of color what the eye experiences when it looks into the darkness and sees itself. One need not merely read the secrets intellectually, one can see them – suddenly they are there.

In a similar way, attempts were made to bring other motifs into reality, again not from the naturalistic imitation of signs and forms, but entirely from color. The ancient Indians and their inspiration, the seven Rishis, who in turn were inspired by the stars, to paint with an open-topped head (Fig. 32, far right) is, if you do it that way, abstract, actually nonsense; I say that quite openly. But when one experiences what was experienced in the ancient Indian culture in the relationship between the disciple and the guru, the teacher, one feels as if the ancient Indian did not have a skullcap, but as if it had evaporated and as if he were not the one human being who lives in his skin, but one feels as a sevenfold being, as if his soul power was composed of the seven soul rays of the holy Rishis of ancient Atlantis, enlightening him, and that he then communicated to his world that which he revealed, not from his own spirit but from the spirit of the holy Rishis. The more one works out what is said here, the more one comes closer to what has been painted here. The intuitive perception has first placed itself in ancient India, in ancient Atlantis. That which can be seen there has been painted on the wall here, and only afterwards can one speculate when it is there. This is how the message can relate to artistic creation. This is how everything in this building should actually come about.

You will find this building covered with Nordic slate. The building idea must be felt through to the point of radiating outwards. The slate, or the material used to cover it, must shine in a certain way in the sunlight. It seemed to happen by chance here – but of course there is always an inner necessity underlying it. When I saw the Nordic slate in Norway from the train, I knew that it was the right thing to cover the building with. We were then able to have the slate shipped from Norway in the pre-war period. You will feel the effect when you look at the building from a distance in good sunshine.

My main concern during the construction was the acoustics. The building was of course also provided with scaffolding on the inside during construction so that work could be carried out above. This did not produce any acoustics, the acoustics were quite different, that is, it was a caricature of acoustics. Now it so happens that the acoustics of the building were also conceived from the same building idea. My idea was that I had to expect that the acoustic question for the lecturer could be solved from occult research. You know how difficult it is; you cannot calculate the acoustics. You will see how it has been done, but to a certain degree of perfection in the acoustics.

You may now ask how these seven pillars, which contain the secret of the construction, are related to the acoustics. The two domes within our building are so lightly connected that they form a kind of soundboard, just as the soundboard of a violin plays a role in the richness of the sound. Of course, since the whole, both the columns and the dome, are made of wood, the acoustics will only reach perfection over the years, just as the acoustics of a violin only develop over the years. We must first find a way to have a profound effect on the material in order to be able to feel through the building idea what is now sensed as the acoustics of this building. You will understand that the acoustics must be sensed best from the organ podium. You will also see that when two people talk to each other here in the middle, an echo can be heard coming down from the ceiling. This seems to be an indication from the world essence that one should only speak from the stage or the lectern within the building and that the building itself does not actually tolerate useless chatter from any point.

Now, dear attendees, I have tried to tell you what can be said in this regard while looking at the building. I will have to supplement what I have spoken today in my presentation of the building idea, which I will give at the final event next Saturday. Then I will say what can still be said. Now we have to clear the hall for the next lecture.