The Rudolf Steiner Archive

Those who study the soul-spiritual¹ life of mankind cannot make use of many of the concepts which are commonplace in every-day life and in our current way of thinking. One such idea which cannot be used is that of evolution or development – the idea that one thing, or better said one condition, arises from another. Now I don’t want to be misunderstood, so I should make it quite clear that I do not mean the concept of evolution is useless. Yesterday, for example, we made extensive use of it, when we needed the idea of evolution to speak about how soul-bodily life proceeds between birth and death. But we need quite different concepts if we want to talk about what soul-spiritual life really is.

As you know, our experience of soul-spiritual life within outer sensory reality takes place in thinking, feeling and willing. To understand what is really happening soul-spiritually within the processes of thinking, feeling and willing, we must bear in mind the following: –

If someone feels something and the feeling comes to expression via thinking, or if someone perceives something in the outer world and what is perceived comes to expression via thinking, or if someone does something so that the will is translated into action – in other words whenever someone lives in the soul-spiritual – then this must always be considered as relationships taking place between spiritual beings. Whenever we want to describe the soul-spiritual world within which the human soul exists, then we really can’t avoid speaking about these relationships between spiritual beings.

Suppose that the human being were more of a thinking type, although in reality it is never the case that the activities of thinking, feeling and willing are completely separate. While one is thinking and forming thoughts, the will is at work within the process of thinking, because one actually performs the thinking. And while one is doing something, performing some action, the will is also at work, executing the ‘what-is-wanted’. When we think or contemplate, we do a little more thinking and less willing, and when we act or surrender ourselves to some feeling, we do more willing and less thinking.

But so far everything that I have touched upon is in fact only an outer characteristic of the matter. To grasp the reality of these things we must speak about them quite differently. For example, I might perceive something in the outer world which prompts me to form mental images of it; I don’t do anything, but confine my will to direct my senses towards the outer world so that I can perceive and string thoughts together. I am therefore contemplating, actively perceiving. In reality this means that I shift myself into a spiritual region where ahrimanically inclined beings have the upper hand. Pictorially speaking, in a certain sense I stick my head into a region where ahrimanic beings rule. While on the face of it I say “I am contemplating something”, in reality I should say “I am busy in a spiritual region where certain beings have the upper hand, somewhat subduing other beings, and hold the balance which tends towards the ahrimanic.”

When we describe things this way, at first it all seems rather vague and indefinite, because they take place in the spiritual realm, and our language is made for sensory reality. One can however express them pictorially by removing the human being somewhat from the process and moving it more into the cosmos. For this reason a situation which could be characterised externally by saying “Something stimulates me and I ponder upon it”, would be expressed pictorially by initiation knowledge in something like the following way: –

The human being lives in and orients himself within the cosmos. As I have shown in the last few days, this is like a compass needle that points, cosmically speaking, north-south, its orientation not determined from within, but by the cosmos. This orientation varies so that it can follow the zodiac, alternating amongst Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces. (See Figure). There is also at first a fundamental state, taking this orientation of the zodiac as a basis, in which the human being points upwards according to his head-nature and downwards according to his limb-nature. All this can then be viewed as a kind of balance beam which separates what is above from what is below.

Now what becomes of this human cosmic orientation if we were to look at someone who is neither thinking nor acting – I hope you are not doing this – someone who is casually given over to the feeling of being lulled by life, half asleep and half awake, neither active nor passive? Actually rather a lot happens to him, only he doesn’t notice it. And if we want to picture this condition – as I said, one that I hope you are not in right now – then we would say that the balance beam rested horizontally.

But if we want to describe a state of mind which I hope you are now in – contemplative, stimulated and absorbing what I’m talking about – then we must picture the balance beam differently. We would say that all the souls sitting here – or at least some of the souls sitting here – are shifted into a region where certain spiritual beings raise one side of the balance beam. In the physical world, when a beam moves because of an imbalance, we say that it drops, but in the spiritual world we say that the beam rises. When someone is in a state of contemplation, he shifts to a different spiritual region, and ahrimanic beings there raise the beam away from Libra and towards Virgo (see ‘blue’ in Figure).

So when someone is contemplating, it means that he takes advantage of his situation as a human being in the entire cosmos, exploiting those forces within which he oscillates, in order to shift into a spiritual region where a condition of balance once again holds sway. You start to contemplate, and while you are actively doing this, your spiritual space – if I can call it that – shifts to a region where a battle takes place, and then subsides. The beings here on the left fight against the beings on the right, and vice versa. But once you have achieved a state of contemplation, the battle is over, and peace is restored. This peace signifies that certain ahrimanically oriented beings have the upper hand, like when a tilted balance beam comes to rest, no longer oscillating because something is pulling at it. That would be the reality corresponding to contemplation, to thinking actively.

In normal sensory existence, what we call thinking is only maya, an illusion. You have to describe cosmically what thinking really is, asking about the person’s whole situation within the cosmos. And the answer you get about the person’s cosmic situation reveals both what certain spiritual beings are doing and what contemplative thinking is. So you see that it is basically an illusion if we describe thinking as we do in normal life, because in reality we find ourselves in a certain region in which thoughts take place in our ‘thinking space’ through the fact that certain ahrimanically inclined beings have tilted the balance beam to one side. That is what really happens.

Consider another event in human soul-spiritual life; we do something, not charging aimlessly around, but acting intentionally, an action filled with thought. How this is described in ordinary life is also a mere illusion, because when we are acting, we again shift into a specific cosmic region. But in this region there are certain luciferically inclined beings who raise the balance beam from its state of rest in the other direction, which we can picture with this arrow (see ‘red’ in Figure). So when we are acting intentionally, really willing our deeds, we are oriented in a region of the cosmos where the balance beam is held by certain luciferic beings. Now the state of rest is gone because we have shifted to a region where these luciferic beings begin to make the balance beam tremble, and we are transported into a kind of battle that takes place in the cosmos. Within our will the luciferic beings begin to fight against the ahrimanic beings, and this volatile situation expresses itself as the rocking of the balance beam. So what is called will in everyday language is also only maya, and is correctly described by saying that when we will something we are in a region where luciferic beings have raised the balance beam. We find exactly the region where the state of rest begins to change into rhythmical movement, and raising the beam takes place without our involvement.

I have mentioned in the first of my mystery dramas – of course in dramatic form – that when we think or feel soul-spiritually, we should not have the idea that this only happens within us, because cosmic forces are also set in motion. This was expressed pictorially in a scene in which Capesius and Strader do something, and at the same time great cosmic events take place. They do not happen in the sensory world but in the super-sensible, so one can only make them perceivable in the sensory world in the way it is done in the drama. All the same, it is quite clearly expressed in the play that human action as we normally describe it, is only a reflection of reality, and when one thinks or wills the slightest thing in one’s soul, significant events happen in the cosmos. We can never think or will something without shifting ourselves into regions where spiritual battles are taking place, or spiritual battles are subsiding, or spiritual battles have already been fought and we move into the outcome of these struggles, and so on.

What I have just described to you is present in the human soul-spiritual being, only it is hidden in the life we lead between birth and death; but it is the truth in the spiritual world. Recently I have spoken in other contexts about how modern man, behaving intellectually as is the custom today, really lives in hallucinations. Basically, the ideas we form about thinking, feeling and willing are hallucinations, and the reality that lies behind them is what we can illustrate pictorially in the way I have just done.

So what we have just described lies behind our soul-spiritual events, and reveals itself to us as a reflection, appearing as thinking, feeling and willing. And as soon as we consider the human being as he really is soul-spiritually, the concept of development, of evolution, becomes inapplicable.

For example, it would be complete nonsense to say that the human being becomes reasonable at a certain age, prior to which he is given over to a raging will, and that the one develops from the other. In spiritual regions nothing develops in this way; we can only say of the child that he thinks, feels and wills differently from an old man; that the child is shifted into a different spiritual region where the battles between the various beings take place in other ways. In spiritual regions, development, as we described it yesterday, does not take place. There we understand the past as a picture of battles, of relationships, of the changing circumstances of the spiritual beings that we look for behind the higher hierarchies. When we speak about the present there is a different picture of the interplay of the hierarchies, and there is yet another picture when we talk about the future. As we regard the past, present and future, so accordingly do we see different pictures in the relationships between the various beings of the hierarchies. And it would be absurd to suggest that the picture of the future battles develops out the picture of the past battles. These things belonging to the region of the spirit are in a certain relationship of juxtaposition, not one after the other. For this reason we cannot speak of development, only of spiritual perspective, as I have already told you in respect of other matters. What we can say is that when we consider the human being as a soul-spiritual being, then it makes no sense to speak of him first as a child who goes through the change of teeth, then puberty, and so on. So what appears as evolution, as development, in the region of the soul-bodily, cannot be spoken of as evolution when it is to do with the soul-spiritual. Instead it should be understood as transition from one picture to another within the changing relationships of the beings of the higher hierarchies.

If you fail to bring into consideration the connections between what I explained yesterday and today then you will never really understand the relationship between the temporal and the eternal.

I have already explained how the human being, as a soul-bodily being, is placed in temporal development in such a way that he needs to become an old man before he can first begin to understand what happened to him as a child. This has everything to do with the concept of evolution. But as a soul-spiritual being, we must recognize that the human being is not placed within evolution, that the concept of time as we know it in outer sensory life is totally inapplicable there, and that we make a mistake when we speak of the human soul-spiritual being and bring time into the sphere of the higher hierarchies. There, everything is eternal and things do not happen in time, only in perspectives within which we see battles and changing relationships. The concept of time is inapplicable to the changing relationships in the higher hierarchies, and if we do use it, then we are only using it to make an illustration of the essential being of these hierarchies. Hence you can follow in my Outline of Occult Science how carefully I suggest that what appears to be temporal must be presented in picture form. For example, where I speak about the stages of Old Saturn and Old Sun, I draw attention very clearly to the fact that the concept of time is only used pictorially to describe what preceded the Old Sun period and even into the first half of the Old Sun period itself. You can check all this in Occult Science where these apparently minor details in my book about spiritual science are of tremendous importance, because precisely in these details lies the basis for an understanding of the difference between what is temporal transitoriness and what endures eternally.

If you think about what I have just said, then you will see that yesterday I tried to describe the being of man purely in time. The concept of time played a really major role there, because it depends on time whether someone has gained a certain understanding by living through to old age, or not if he is still in childhood. Yesterday when we described what forms the basis of the soul-bodily being of mankind in the light of the spirit, it was based firmly on the concept of time. Today I have described what forms the basis of the soul-spiritual being which can only be portrayed by describing it in the sphere of eternity, in which – and this is rather difficult – the concept of time is completely inapplicable.

In this respect our being is indeed split in two, and insofar as we do develop through our lives, we do so on the one hand, by waiting calmly and patiently until we are mature enough in soul and body to understand something, while on the other hand we remain without development in the sphere of eternity, where to a certain extent we gaze simultaneously at our childhood in one region, and at our dotage in another. Here on earth, mankind lives in such a way that what happens in the sphere of eternity rays down into what happens in the temporal sphere, and vice versa, both being mixed up with each other.

The task of initiation wisdom is to separate what is mixed up, because only by being held apart can it be understood. Initiation wisdom has always called what is in the sphere of eternity – Above, and what is in the sphere of transitoriness – Below. But as the human being lives here on earth, he views a mixture of Above and Below, and can never come to an understanding of his own being when he sees it mixed up in this way. He can only understand himself when he understands how to separate what is mixed up.

So you can appreciate why the point of view that ordinary life provides makes it impossible to grasp in normal consciousness how things are the way I described them yesterday and today. Someone basing things on normal consciousness might say: “Yesterday, you outlined something about mankind that we can’t see, that isn’t reality at all, because people don’t develop the way you described; there are many people who are quite mature in their youth”, and so on. But this is an objection based on a deception, since reality is as I described it, and people today slip into dualism because they do not see what is Below as mobile and fluid in the way I presented it yesterday. The normal view is to look at a person as he stands before us, while the initiate considers the course of events that take place between birth and death and sees the human being in flux, taking the rigidity of what is Below and bringing it into flowing movement.

On the other hand, when an initiate considers the fluidity of thinking, feeling and willing, he brings this movement to a halt, and what is bound to the physical body apparently happening in time, he views in the sphere of eternity, the region of spiritual juxtaposition.

People strive towards initiation wisdom, and openly admit that the perceivable environment is maya, a great deception, an illusion. But when it gets serious, then they don’t accept it, and would rather describe the region Above with the same idea of maya that they use for the region Below. One should make beautiful schematic drawings based on the ideas of maya, and move about the spiritual world with them, up or down, above or below consciousness. People say to me: “Yes, but you’re not describing things so that I can understand”. But behind this lies “You challenge me with ideas and thoughts that are different from the ones in maya; you challenge me to come to grips with ideas which are in the sphere of reality.”

As another objection, someone might say: “Yes, but in the end, what concerns me in all this is what happens here below! If we just use the concept of time seriously in relation to human development, or we gaze out from life into the sphere of eternity, then one can get by quite well, thank you very much”. You could say this if you remained in maya, and if you formed concepts from what is all mixed up; and yes, you can survive, you can of course continue to live albeit asleep by remaining only in the sphere of eternity.

But here my first point is this. If you form concepts like these, which are sharp and which can stand up to modern scholarship, then you can just about live with them, but really only just live. What you cannot do with concepts like these is die. Nobody can die with concepts like these. And as soon as one touches upon this mystery, the full import of spiritual scientific knowledge begins to dawn on one, because concepts which are formed without initiation knowledge lead after death into an unlawful ahrimanic region. And if you spurn forming concepts like those in initiation wisdom, then after death you will not arrive in the region of humanity to which you are really predestined.

In former times higher spiritual beings taught those people with an atavistic clairvoyant predisposition the concepts of initiation in supersensible ways. In those days, and essentially up until the year 333 after the Mystery of Golgotha, there was a kind of supersensible instruction available to people, which made them not only fit for life, but also fit for death. However, since that time the human being has had to prepare his soul, through his own effort here on earth, with concepts so that he can cross the threshold of death in the right way.

For initiation wisdom there is nothing more frivolous than the comment: “Well, we can wait until we enter the region after death, then we’ll see what’s there”. The answer to this is: “Whoever waits, sins against life”, because you would be utterly terrified if, per impossibile, an initiate showed you what deformed creatures you would be if, throughout your life between death and rebirth, you had had the same attitude and said: “I’ll wait until I’m born on earth to see what kind of being is clothed with flesh and blood”. There, higher beings take care of you, and because of their benevolent influence, you cannot avoid preparing for yourself those forces which before your birth protect you from becoming a misbegotten creature. And those beings that teach us say: “This spiritual life between death and new birth is not merely here for our region, it is also here in order for the region Below to be lawfully prepared so that finely formed people can come into being there, and not mis¬begotten creatures.”

Likewise life here on earth is not simply for the earth, but is here so that a person can die in the correct human way. And by adopting concepts from the higher region the human being can prepare his lower nature for this so that he does not enter an inappropriate ahrimanic region. There are of course appropriate ahrimanic regions, but those that are not in accordance with one’s humanity would be inappropriate.

That is the first point. The second point is this. If you disregard the sphere of eternity, you can just about survive as an individual person – although in reality nobody can live in isolation – but you would not be able to live within the human social order which is led and directed by beings of the higher hierarchies. When you enter into even the most trivial relationship with another person – and our whole life consists of inter-personal relationships – and if what streams into this relationship does not flow from a consciousness of what lies in the spiritual sphere of eternity, then you ruin social integrity, and you contribute to catastrophic manifestations of destruction on the planet. In addition, any social or political point of view that does not stem from the spirit, will also work in this destructive way. Only a point of view that reckons with the sphere of eternity, that is alive to what is becoming, can be effective in political, social, and especially in inter-personal life. This is the great serious truth which must increasingly confront humanity through initiation wisdom. And the signs of the times confirm this, that those days up to 333AD are long past, when higher beings supersensibly taught a humanity that did not need to participate consciously, because it could be educated mostly in sleep or in dimmed consciousness. But today people can only receive what they need so much by experiencing it person to person within humanity itself. People must simply put aside that arrogance which lets them say they can always form their own opinions. In the sphere of transitoriness we should recognise that the old have something to say to the young which only the old can tell them. If we understand this, then why should we not also understand that there is an initiation wisdom which we take in inter-personally? This is a kind of leaven of the social life which must develop in the future, so that at any moment – we are speaking of the sphere of time here – if someone cannot recognise what he needs, then he will receive it from others.

Yesterday I told you that our individual development in time makes it unnecessary for us to accept things merely by believing in authority; instead when we form an idea we can have it as a kind of conviction that flows from one’s own inner being. I have emphasized in a number of my books that belief in authority has no place in spiritual science. But it also needs to be clearly understood by all who are really grounded in spiritual science that someone cannot be initiated at any time of life simply by blowing his own trumpet and following his own convictions as is the fashion today. If that were the case people could draw up all manner of programmes that they believed in, that could rule the world, but which could never deliver the kind of wisdom that really flows into the life and workings of the world which increasingly need initiation knowledge.

In past times initiation was a kind of thinking that was given to humanity. But in the future people must use their own willpower to turn towards what comes into the world through initiation, even though this counters many subconscious desires. It is very difficult for people to find the right way to summon up the required degree of seriousness to engage with everything that I have been talking about.

It is becoming really hard to tell modern human beings how much goodwill they must have, because they often think that this goodwill is actually rather heartless. Whoever correctly penetrates the meaning of spiritual science knows that as we move towards the future, there is no alternative to the study of initiation wisdom for forming the soul substance that enables us to pass through the gate of death in the right manner, and which also allows us to stand properly within the social life of humanity. One can live into this, but then comes the contradictory thought: “Here’s someone in whose life there are people whom he loves for one reason or another, but they do not want to know anything about this great requirement of our time to turn towards the spiritual life. When he wishes that these people should also attain salvation, it seems to him heartless if the whole truth is spelled out”.

But whoever really has goodwill towards these things knows that it is not goodwill at all to close one’s eyes and say: “Oh well, although they don’t want to know anything about the spiritual life, they can attain salvation anyway”. Instead one should say: “Every effort should be made to bring the spiritual life to the earth”. It is not about giving in to the thought which is so closely connected with our own wishes for dealing with those who don’t want to know anything about spiritual life. Rather we should positively strive towards dedicating ourselves with goodwill to the spiritual life, attempting to bring it into the world so that people can be – if I might use the expression – brought to blessedness.

Behind what is often called a loving attitude, lies hidden not only superficiality, but also a misjudgment of the whole situation. Today if someone speaks out of initiation wisdom, he does so not to teach people theoretical knowledge, but with a warm heart, out of love of humanity, because he knows how much the signs of the times indicate that the next great task is to bring spiritual life to the soul, and to incorporate it into human life so that the spirit draws near to the soul. But it is also necessary to courageously face up to the challenge of humanity’s development in time. The views from Above and from Below which must be brought into the open today and clearly understood, if at all possible also need to be incorporated in the human soul.

If life is looked at as it is today – in a prejudiced and illusionary way – then one is not speaking about the whole of life but only about a tiny part of it. I tested this in the following way. I know the various biographies of Goethe, which provide information about many of the things that Goethe did, what he was motivated by, considered, and thought about, between his birth and his death. But as soon as Goethe’s soul passed through the gate of death, what is described in these biographies with their illusionary point of view, has not the slightest significance for the region which the soul enters after death, and constitutes another mixing up of the sphere of eternity with the sphere of transitoriness. It is indeed transitory when, through a new birth, the human being again steps into existence,

Everything that is recorded about life between birth and death in an illusionary biography based on an illusionary world view is of no use for the sphere which one enters through the gate of death. What matters is only the question: “How has the soul spoken to the cosmos?” Whatever somebody said to his neighbour, even if it was the most beautiful thing on earth, if it did not flow from spiritual knowledge, then it was not spoken to the cosmos.

However, what Goethe lived through was spoken to the cosmos, when one considers his life described in seven-year periods. How Goethe changed from one seven year period to the next! How remarkable was that great change in his life which happened at the end of a seven-year period when he went to Italy, or at least decided to go there! Whatever happens from one seven-year period to the next, beneath the sphere which forms normal biographies, this is what speaks to the cosmos; and something can be done with this once the human soul has passed through the gate of death. What Goethe said that was influenced by beings of the sphere of eternity, described as I have been doing today, this too has a connection to the sphere that one enters after death. Picture to yourselves Goethe’s life from the point of view of yesterday’s consideration of successive seven-year periods – what he felt when he wrote maxims above particular chapters of his works, such as “What youth desires, age receives in abundance”. Looking at Goethe’s life from the point of view of transitoriness, of evolution, if you run across words like these used as a motto above that one chapter, and you meet these words with knowledge of spiritual science, then to a certain extent you will have encountered the eternal Goethe. And if again with a spiritual scientific attitude, you come across something that Goethe said, resounding with what flows from the sphere of eternity where the hierarchies have their interplay, there too is the eternal Goethe. By accepting initiation wisdom, the task that accrues to humanity from now onwards is to get to know not just what is temporal in the world but also what is eternal; this can only be learned by turning to spiritual science. What in former times was freely offered, must be seen by modern humanity in the light of what approaches us from modern initiation wisdom.

Within the Catholic church today there is something that acts like a red rag to a certain kind of being. When the type of Catholic, who these days might often consider himself to be true-blue, chooses some world-view to twit, it is the doctrine of emanation. Any interpretation of the universe based on emanation is condemned – perhaps for himself personally a little less so – but certainly for those faithful little lambs to whom he is speaking or writing. All that’s needed is to be able to attach the description ‘emanating’ to any philosophy! According to dyed-in-the-wool Catholics, the doctrine of emanation is opposed to creationism, the philosophy of creation out of nothing. So here we have, in a kind of dualistic way, on one side the philosophy of emanation acting like a red rag, and on the other side creationism, the philosophy of creation from nothing. Creationism is accepted and the philosophy of emanation is rejected.

Now the doctrine of emanation became known in Western culture indirectly through the Gnosis. However, the manner in which it became known in the West – the underlying literature has been largely destroyed – means that the doctrine of emanation has become distorted, because within Catholicism only its distortion is known, which gives rise to great misunderstanding. Because what one knows as the doctrine of emanation – the outcome of one eon from another, where the less perfect always stems from the more perfect, which is usually described exoterically as the Gnosis – is in fact already a distortion. It points back to a completely different world view, particularly to ancient times when it was possible for spiritual teachers to instruct mankind directly out of the supersensible. The doctrine of emanation – although a corruption – points back to a wisdom that in its old form referred to the sphere of eternity, to what is Above. As such, one can to a certain extent defend emanation, not in the corrupt form that we know, but in the form where only a perspective within time is described and not from the point of view of true evolution. But if it cannot speak about real evolution, then neither can it speak about creation from nothing, because that too is a kind of evolution, albeit an extreme case. The idea that something stems from something else – as we have discussed today – is inappropriate for describing the sphere of eternity which consists of interrelationships between spiritual beings.

However, if we turn again to the sphere of transitoriness, then we can indeed speak about evolution, even about this extreme case, which basically has been implicit in much of what I have been speaking about these past few days. For when we say that present-day ideals are the seed of the future, and that present-day realities are the fruit of the past, isn’t that a continuous coming into being from what does not exist in the world? Rightly understood, this leads us to true, uncorrupted, creationism. The demand that goes out to humanity today is this: To understand in the correct light what was meant by the doctrine of emanation, and to apply it to the soul- spiritual world; and to rightly understand what is meant by true, uncorrupted, creationism, applying it, not to the creator, but to the created, to the soul-bodily. The salvation and resolution of this philosophy lies not in the nebulous confusion of dualism, but in recognising the duality and seeing through it, and by viewing correctly the spheres of eternity and of transitoriness, and being able to separate them. Then we will be able to say that in beholding reality as it exists before us, we see both a reflection and at the same time an effect; a reflection because it belongs to the sphere of transitoriness and is ruled by evolution, and an effect because it belongs to the sphere of eternity and is ruled by what we acquire when we comprehend the soul-spiritual life as described today. It is not correct to say that creationism is right and emanation is wrong, nor that emanation is right and creationism wrong, but that both are necessary factors for a true understanding of the totality of life. Overcoming dualism cannot be brought about theoretically, only by life itself. If you seek a resolution of what is Above with what is Below, of the sphere of transitoriness with the sphere of eternity, and look for it theoretically in concepts, thoughts, and ideas, then you will never manage it, you will arrive at a confused philosophy, because you would be seeking with the intellect what should really be sought in life itself.

In life one can look for the truth only when one knows that one has to set one’s gaze both in the sphere of eternity, to recognise there what does not otherwise appear in outer reality, and then to consider all human and other beings in the sphere of transitoriness, in a way that actually contradicts outer reality. Armed with both of these, when one comes upon something real, it begins to flow as one experiences reality as alive, as living seeing, arising from the combination of effect in the sphere of eternity and reflection in the sphere of transitoriness. This is the way to grasp reality, if one does not want to hold a theoretical worldview that only lives in concepts and ideas. One can grasp it if one is willing to adopt two worldviews, one for the realm of the soul-spiritual and the other for the realm of the soul-bodily, and in the living interplay of the two, not in a theory, one will have something that nourishes and stimulates life. Only in this way can we escape from dualism.

This is the challenge that faces humanity today. It has nothing to do with founders of religions appearing and teaching humanity about spiritualism; nor does it depend on founders of learned sects appearing and teaching humanity about materialism. But it does depend on us viewing matter as the material of evolution, that spirit is not matter and should be understood spiritually in the sphere of eternity, and that reality should be viewed as both of these. What must flow into a future world view is matter illuminated by the spirit, and the spirit substantiated by matter. It does not depend on philosophers appearing who offer mankind definitions of truth, or who offer definitions that in theory create a so-called monadic consistency, as the academics teach. But it does depend on recognising the duality between truth and knowledge, and actively looking for the relationship between these two in life itself, leading to a living epistemology, not a theoretical one.

It is not truth or knowledge, but truth and knowledge – knowledge borne by the significance of truth, itself illuminated by the light of knowledge – recognising the human being himself as a duality in the world who, in his life and in his becoming, can only surmount what as duality must be surmounted. The future task of humanity is not Kantianism which believes that appearances in the outer world are not the ‘thing-in-itself’, but should be to achieve truth and knowledge in the intellectual sphere too; and that means recognising that what surrounds us is indeed maya; but it is maya because of the way we are placed in the world, and as long as we appear this way, we are a duality. We create maya by our being placed in this way, and we overcome it, not in some idea or theory, but in life itself by bringing our own selves to life.

This is of course contained in my booklet Truth and Knowledge. It also appears in my book The Philosophy of Freedom, which in a few days’ time will appear in a new edition that you can get here. I have made some additions to it, not altering the original text, but considerably enlarging many of the notes.

In conclusion therefore, what is important is to understand the signs of the times, and from them to nurture the spiritual life in the various areas of human endeavour.

• 1. Dr Steiner uses the adjectives geistig-seelisch and seelisch-leiblich on many occasions throughout this lecture. We have chosen to translate them respectively as soul-spiritual and soul-bodily.

First of all, I would like to remind you of something we discussed yesterday, so that we can then proceed to further considerations. Yesterday, I essentially explained that one cannot gain insight into the relationship between the ideal or spiritual and the material in the world, or into the purely causal natural order, without taking into account the nature of human sleep.

We started from St. Augustine's thought that he wanted to experience true certainty about the world in his inner experience. I said that we can no longer base ourselves on this thought for the simple reason that we have to know today that every human sleep refutes this thought. For we could never somehow hold on to the idea that what a person experiences within himself is preserved post mortem, after death, and that what a person experiences within himself is truly eternal, if we had to look at it from the point of view of the time from falling asleep to waking up, as ordinary consciousness today looks at it. The ordinary consciousness of today sees how, during sleep, what is experienced within the human being dawns. But now we said that as soon as a person completes the first step of looking into the spiritual world, he realizes that from the moment of falling asleep to the moment of waking up, what we call the human being's ego and its astral body – that is to say, the human being's actual spirit-soul nature – is so connected from within with the nature of the angels, archangels and archai, as the human being is otherwise connected here during waking life with the animal, plant and mineral kingdoms. Only because man's consciousness is dulled during sleep by the powers opposed to the world is he not aware that during sleep he is connected to the hierarchy of angels, archangels and archai, that they imbue his ego and his astral body with their own being, that they hold and carry his astral body and his ego. And we have explained how three things arise from this connection between human beings and spiritual beings: Firstly, that we have the feeling of personality more or less clearly even in our ordinary consciousness. We know ourselves as an ego. We would never know ourselves as an ego with only what is available to us during waking hours. The feeling of free personality that continues during the day, while we are awake, is a kind of after-effect of what we experience during sleep. This comes from the fact that from the moment we fall asleep until we wake up, we are connected with the angelic being from the spiritual world to which we belong. But the archangelic being, or actually a series of archangelic beings, is also connected with our spiritual soul being. And this is the reason why, when we are awake, we know ourselves as members of the whole of humanity, that we recognize ourselves as human beings on earth.

Every human being actually has an awareness of their free personality, even if it is not entirely clear. The awareness that one is a human being in general is already more shadowy in the background. Yes, certain philosophers, like Fewerbach or even Auguste Comte, have argued that it is a significant discovery for a person to come to feel that they are a human being in general, a member of the whole of humanity. And yesterday we heard Auguste Comte speak of the Great Being; by this he means nothing other than the human being. But Comte speaks from the standpoint of ordinary materialistic science; he does not know what underlies spiritually this consciousness that one is human, which lies in the background of our soul life. One would have no inkling of being a human being if that which is separated from our physical and etheric bodies during sleep were not imbued with the nature of the archangels.

And again, we are imbued with the nature of the archai from the hierarchy of the so-called Zeitgeist (the spirit of the age). But what comes from this remains a rather dark, shadowy consciousness. Indeed, today's humanity does not have it at all if it does not feel part of history, of historical life. The oriental world view has not penetrated to this consciousness of living as an earthly human being at all. This has been the particular task of Western culture: to feel like a historical being, as a being – let us say for ourselves – who belongs to the 19th, 20th century. But the present materialistic consciousness of humanity knows little more than the date and some other external historical data – we will hear shortly how little these actually have any significance for real life. For only spiritual science leads us to recognize how the human soul changes from millennium to millennium, how human beings become different, and how we now look back to ancient times and know that the people of the third post-Atlantic period, the Egyptian-Chaldean peoples, had a very different soul and human condition than we do today. This sense of being at home in the whole development of humanity is an echo of our connection with the archetype, with the arche, during the time from falling asleep to waking up. So that we should know that we are connected with this third spiritual hierarchy from the moment we fall asleep until we wake up. Now, how does our life differ from the moment we fall asleep until we wake up, that is, every day, from the life between death and a new birth? Every evening when we fall asleep, we lay aside, I would say provisionally, our physical and etheric bodies. These remain with us. There we are connected with these entities of the third hierarchy; when we wake up, we return to our physical and etheric bodies. It is different when we can no longer return, when we have died. Then our physical and etheric bodies are apparently handed over to the driving forces of that which is becoming earthly. We know that this is only apparent, as we have recently discussed; but for our experience, our physical and etheric bodies are handed over to the spaces of earth and heaven. During this time between death and a new birth, we not only come into contact with the beings of the third hierarchy, as we do in sleep, but we also come into equally intimate contact with the beings of the second hierarchy, with the exusiai, that is, the Spirits of Form, with the Dynameis, the Spirits of Movement, with the Spirits of Wisdom, Kyriotetes, and also with the beings of the first hierarchy, with the Seraphim, Cherubim, Thrones. Just as we, here in our human existence, focus on the world and, in the surrounding world, everything that is contained in the realms of nature appears to us, so we become aware, now not externally but internally, of the intervention of the higher hierarchies between death and a new birth. From a certain point of view, this is essentially the difference between sleep and death in a human being: that during sleep we are actually only indirectly connected with the beings of the third hierarchy, but after death we are connected with the beings of all three hierarchies, up to the highest spiritual beings.

Now, if you hold on to this, you will be able to see how man is placed in the whole universe, how man, as a microcosm, is connected to the whole universe, to the macrocosm. Let us visualize what I have said schematically. Let us say, then, that after death our spirit is inwardly connected with the beings of the third hierarchy, with the beings of the second hierarchy, with the beings of the first hierarchy, just as it is outwardly connected here with the animal, plant and mineral kingdoms, from which it is built. But there is another connection. When you get to know all the things that the beings of the third hierarchy initially work on – they also have other tasks, but we are only ever talking about things in parts, aren't we? The beings of the third hierarchy are individual beings that work individually and also through their work together through their effects, which bring forth something, create something. If you visualize what these entities of the third hierarchy work, it is first of all everything, I say, that happens in the historical life of humanity (see drawing on page 57). You can also grasp the thought in this way: No one knows anything of the reality of the historical life of humanity without having an inkling that what actually constitutes history is not made by human beings, but by the beings of the third hierarchy. The beings of the third hierarchy – angels, archangels, archai – actually make history, and man participates in the work of this third hierarchy by having his consciousness as a personality, his consciousness as a human being, as a historical being on earth, in the characterized way. So that man stands in the world is because these entities make up historical life, and man, in turn, has what he is inwardly and through which he is inwardly connected to historical life from these entities. The external historical life, which is recorded in popular history, which is essentially a fable convenante, is only a reflection of the inner historical life that is created in his development by the beings of the third hierarchy.

Now we may ask: What is the similar task of the beings of the second and first hierarchy, that is, the Exusiai, Dynameis, Kyriotetes, the form spirits, the movement spirits, the wisdom spirits? Yes, they have a much more comprehensive task. We will initially disregard their relationship to humans. You can best imagine this task in front of the soul when you focus on your etheric body. Right, when you start from your self and go inward, you come to your astral body. Through your astral body, you are connected to the historical life of humanity. In turn, the beings of the third hierarchy, who make up the historical life of people, have an effect on the historical life of humanity. But if you go further, if you go down to the etheric body, this etheric body is a very complicated entity. In today's consciousness, man is not aware of much of the complexity that underlies this human etheric body. But you do get a certain idea of what has to work in this ether body when you study “Occult Science in Outline”; there you are shown, in the succession of Saturn, Sun and Moon time, that is, the successive embodiments of our Earth, how this ether body develops from the entire cosmos, and how the beings of the higher hierarchies participate. If we express this in a vivid formula, we can say from a certain point of view: Everything in the becoming of the world that is now more comprehensive, with which our etheric body is just as connected as our astral body is with the historical life of humanity, is created and formed by the beings of the second hierarchy, by the Exusiai, Dynameis, Kyriotetes. So, to illustrate this, I will say: The beings of the second hierarchy create everything that has an effect on the human etheric body.

But this in turn gives rise to something else. When you wake up in the morning and immerse yourself in your etheric body, you actually plunge into the creature of the beings of the second hierarchy. And you also submerge into your physical body. Of this physical body, which is why the being of mystery calls it the temple of man, what the external anatomy and physiology reveal is really only the very, very outermost shell. One can only grasp this tremendous, wondrous structure of the human physical body if one knows that it is the creature of the interaction of the beings of the first hierarchy. When you descend into your physical body upon waking in the morning, you actually descend into the work of the highest hierarchies. So think about how things are distributed in life: here between birth and death, when we are awake, we first descend into our astral body, in which the historical life of humanity is effective. But we also dive into our etheric body, the creature of the second hierarchy, in which much of the cosmos is effective, the etheric life of the cosmos. And we dive into our physical body, which is the creation of the beings of the first hierarchy. And when we live between death and a new birth, we do not live with the creature, but with the creators themselves.

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Now you have one of the considerable differences in the life between birth and death and the life between death and a new birth. Here you descend by immersing yourself in your physicality, in all that is a creature of the higher hierarchies. When you die, you descend into the hierarchies themselves. You go from the creature to the creators. That is how things are connected.

And now, looking at what we have just discussed, let us ask: What exactly is our Earth? What geology and other sciences usually explore of our Earth is, after all, only the outer shell. What exactly is our Earth? As you know, we have our physical body in common with the entire mineral kingdom. Because we share our physical body with the entire mineral kingdom, we stand in it in a part of the earth when we are awake. We share our etheric body with the entire plant kingdom, standing in a second link of our earth. We share our astral body with the animal kingdom. We have the I for ourselves. There we stand in the three kingdoms of the earth, and our whole earth actually consists of the three kingdoms. This is the ground, so to speak, on which we stand, not physically, but with our human nature. But this cannot be seen, it remains supersensible. By standing on this ground, its lowest link is the mineral kingdom.

Now you remember from the “Geheimwissenschaft” that the mineral kingdom was not present during the earlier embodiments of our earth; the moon did not yet have a mineral kingdom, nor did the old sun, nor did Saturn. You only need to read about it in the “Geheimwissenschaft”. It was only on the earth, during the fourth embodiment of our earth, that the mineral kingdom came into being. I ask you to take careful note of this. It is a difficult matter, but it is an extraordinarily important one. In a sense, three formations had to precede it before the mineral earth could develop. We call these three formations the three elemental realms; the mineral realm is the fourth. We could also speak in these terms about the earlier embodiments: During the Saturn embodiment of our Earth: first elementary realm; during the Sun embodiment of our Earth: second elementary realm - the beings that were in the mineral realm at that time were earlier in the elementary realm -; during the Moon time - not the present time, the old Moon time -: third elementary realm. As we progress to Earth, the mineral realm arises as the fourth realm. Man carries this within himself.

To stand in the mineral kingdom is to stand in the fourth formation. We carry this mineral kingdom within us; only through this are we actually visible beings. But this mineral kingdom is also the only closed one in us. Only when the earth will have reached its end, when it will have entered into a different embodiment, will man be just as closed in the plant kingdom as he is today in the mineral kingdom. Then he would stand in the fifth formation. So the Earth will come to an end state and will arise anew: Jupiter time; man will then have his relationship to the plant kingdom as he has his relationship to the mineral kingdom today. He will stand in the fifth formation. To stand in the plant kingdom means to stand in the fifth formation.

There will come a new incarnation of our Earth, we call it the Venus incarnation, the Venusian age. Man will then stand for himself in the animal kingdom, not be an animal, but stand in the animal kingdom; as you know, this is different from being an animal. But to stand in the animal kingdom means to stand in the sixth formation. And then comes the conclusion, I would say, the seventh of all becoming. We call it the volcanic embodiment of the earth. Man has then reached the highest level of his education, only then has he become fully human. To stand in the human kingdom means to be in the seventh education, to stand in the seventh education. And in seven educations the life of man is complete.

Let us take a look at the human being today. He stands, as we do, in the mineral kingdom; he does not yet stand in the plant kingdom. When man stands in the plant kingdom, his whole life will be different. He will not feel as a personality, but as he feels today as a personality, he will feel as a human being, he will feel as a member of the whole of humanity. He will, for example, when he once stands in the plant kingdom, find it unbearable that he has a certain degree of happiness when someone next to him is surrounded by misfortune. Today, the human being feels as if he is closed off from other people by a partition. It must be so, otherwise man would never be able to develop his personality. But in the future kingdom of Jupiter, where man will be in the fifth education, it will be different; then it will be an absolutely unbearable thought that one can be happy and the other unhappy next to him, because people do not feel like an organism, as one says in abstracto. Now they do not feel as an organism: but that is an untruth, a deception, a maja. But the time will come when man will stand in the plant kingdom, where he will not find individual happiness tolerable when there is unhappiness next to him.

This thought underlies those spiritualists of whom I spoke to you yesterday. I told you: in the future, the English spiritualists will have to fight a great battle against the entire English popular culture. The flower of this popular culture is utilitarianism; and what this utilitarianism has driven out in Bentbam is essentially the principle that was called the maximation of happiness. This utilitarianism will increasingly fill their thinking. Therefore, only the opposition of the spiritually minded will enable this thinking to become spiritualized. That is the perspective for the future: the spiritually minded will have to overcome popular culture, to overcome it to the point of annihilation. That is why I was able to quote to you that Bentham, who, starting from popular culture, came to the principle that the good on earth consists in the happiness of the greatest number of people, has his most fierce opponents in the spiritually minded people of his own country, who tell him: That is a purely devilish definition, because this definition can only be made if you consider nothing but the mere present. If you think a little about the future of development, you know that the thought is quite unbearable: the happiness of the greatest number, because the opposite would be the unhappiness of the least number, and that would have to be evil. But evil and bliss have nothing to do with each other; for in the future, when man feels that he is in the plant kingdom, he feels that he is a member of the whole of humanity, and this opposite will be an impossibility. Just as today an important organic limb cannot simply be cut out of a human being without the whole human organism perishing, so in the future, when the earth is in the plant kingdom, not one particular group of people will be able to suffer without the whole suffering. That is a certain state of development that is coming. And because Bentham's definition of happiness has no future, only the present, it must be fought against, especially by those who aspire to spirituality.

Yes, why should it be a contradiction when it is said that good is defined by Bentham as the happiness of the greatest number, and evil is defined as the happiness of the least number? It is not an abstract contradiction for the rational mind, but the spiritualist does not think abstractly; the spiritualist thinks concretely. He does not think: What is the opposite of the other? but he thinks of the real that develops and that mostly does not agree with the mere thoughts of people.

And in an even higher degree the individual human being will participate in the whole when he is in the sixth education. And then especially when he is a full human being, a completely spiritualized human being, in the seventh education.

Yes, but we have seen from this that, as we now stand on the firm ground of the earth, we as human beings, insofar as we are creatures, actually only come to the fourth education. We have the mineral kingdom, that is finished. The other kingdoms, as they exist today, will partly perish, and man will develop them in a different way: the plant kingdom, as I have described it. We will not describe the animal and human kingdoms today, but next time.

Thus, today, when man regards himself as a creature standing among other creatures, he stands in the fourth formation. But he extends into the other formations, for we have seen that even in sleep man is under the influence of the third hierarchy. This hierarchy is further than he is, and is already in the fifth formation today, and the other beings are further still. So he extends into the higher levels of formation. I ask you to have the patience to really think through these subtle thoughts, because you now have to make the distinction between thinking of yourself as a creature and thinking of yourself as an independent spiritual being, which you are, for example, in sleep or between death and a new birth. Insofar as you think of yourself here in your physical, in your etheric body, astral body and I, insofar as you think of yourself as a creature on earth, you are in the fourth formation; but you reach into the fifth, sixth and seventh formations. By not living only in your body, but also outside of your body, in sleep or in death, you reach into the other hierarchies, and these other hierarchies are further. We can therefore say: If we regard the earth, with everything on and in it, as a created being, then it has reached the fourth level as a created being, and we have also reached the fourth level with it. But we rise up into the other spheres, into the other elements of formation, because we feel that we are independent personalities, that we feel that we are human, that we feel that we are members of the evolution of the earth, that we know that our etheric body is a creature of the second hierarchy, our physical body is a creature of the first hierarchy.

But the seventh education is not the end. Evolution continues, and by projecting into the higher forms of education, we also project into an eighth form of education, the famous eighth sphere. We can safely say: in a sense, by reaching up to highly developed levels of higher entities, we reach into the eighth sphere of education by standing in the pool of God or the spirit realm – as you like. But we reach into this eighth sphere of education with the finest components of our spiritual being. This reaching into the eighth education is a great secret, but we can still get an idea of a, I would say, very slight, not very intensive reaching into the eighth education, if we imagine the following.

We know that at the center of the earth stands the Mystery of Golgotha. If we look back at this Mystery of Golgotha, as it took place from the year 1 to 33 of our era, in the 747th year since the founding of Rome, it is in the first third of the fourth post-Atlantic period. We speak of the cultural development of humanity into which the Mystery of Golgotha fell, as of the fourth post-Atlantic cultural level. We know that the third post-Atlantean cultural stage was preceded by the Greco-Latin cultural epoch. We are now in the fifth, because the fourth, into which the Mystery of Golgotha fell, ended in the 15th century AD. So we are in the first third of the fifth post-Atlantean cultural period. Now, the human being develops through the cultural periods, but when we describe these cultural periods, we are actually describing something that the human being does not fully experience. You were all embodied in the old Egyptian-Chaldean period, which is the third post-Atlantic period, then again in the Greek-Latin cultural period and in the present one; but you only ever experience the successive time – if things go well, don't they, even if someone lives to be eighty – just eighty years, and in between lies the much longer time that passes between death and a new birth. So of what we describe by describing the successive developmental periods of the earth, the human being only experiences a part.

You could, of course, say: Well, man only experiences a part here in the physical body; but he truly does not live in vain in the physical body: he experiences the world from the point of view of the physical body because he could not experience what he experiences from the physical body between death and a new birth. Whether what a person experiences in the pure spiritual realm between death and a new birth is valued more highly or less highly is not what we wish to discuss today. But it is different from what a person experiences here through his body, and it is very important to take this into account. And it is truly not in vain that man is placed in the world through his body; for he could not experience through his body in the world, always in episodes of the development of humanity as a whole, if he did not have the development of the body. It is a thoroughly false idea to have an ascetic attitude towards the development of the physical body on earth, regarding it merely as the enemy of the higher human being. In truth it is not that, but that which gives man something that he could not attain in any other way. And the man is very much mistaken who despises the life in the body, who regards the body as something low, for it means just a highest, an most important, a most meaningful in the whole life of man. And spiritual science can least of all follow that mysticism or that wrong direction of Christianity – not the right direction, but the wrong one – which despises what it calls the earthly world. Between death and a new birth, the human being experiences the world from a different perspective; he experiences it as he can experience it: now it is not the creatures that affect him through the physical body and etheric body, but the creators themselves. There he experiences something different.

This is why we have the task during our earthly career not only to get to know the world of the senses, but also the supersensible. For the historical life of humanity, which is a result of the third hierarchy, we cannot get to know from the perspective of earthly life. And for our time – I ask you to pay attention to the fact that I say: for our time, because it was not so in the pre-Christian era – for our time it is essential that the human being becomes aware: he must, while he lives here on earth between birth and death, also get to know, if he wants to get to know himself as a historical being, what angels, archangels and archai work as historical life. If we only get to know the world in the way that today's scientists want to know it, if we only get to know the world as history describes it, as if history were made by human beings alone and not by the beings of the third hierarchy, then we only get to know the outermost layers of historical development. Only he gets to know history who is aware that he must, so to speak, contemplate here in the physical body what the beings on earth do between death and a new birth in a completely different way - if I may use the expression, which is only used comparatively - which he gets to know personally, individually, in their heavenly deeds. He must get to know it in its effects on earth in historical life.

'But it was not always like that; that is how it is in the time in which we now live. Above all, it was not like that in the third post-Atlantean period, before the year 747, in the Egyptian-Chaldean period. We know that the whole spiritual life, the whole state of mind of people was different then. Then the supermundane life radiated into the ordinary human life, then man knew, even if he interpreted it differently than we now interpret it in the mythologies: the entities of the third hierarchy worked into his ego and his astral body. He meant the beings of the third hierarchy, called them Osiris or Zeus or Apollo or Minerva or whatever, but he knew: these beings, which he only invented and interpreted in this way – but the invention and interpretation related to these beings – they have an effect. Even if he had not wanted to see them, he would have seen them inwardly, for in those ancient times there was not the same delusion of consciousness as there is today; but there was only the delusion of life, which, as one says, anthropomorphized these figures. But one knew about these figures.

This is also one of the points through which the whole life of people has changed. Today, people in their ordinary consciousness do not know what is playing into their lives. Man was born as a soul being in this third post-Atlantean time, was born again in the fourth post-Atlantean time, and was born again in our time. He does not see what the beings of the third hierarchy bring about as historical life, but he should get to know it, he should really get to know it! Not in its true form, but in mythological form, did the old man get to know it.

Now put yourself in the shoes of such a human soul – there are more incarnations, as you know, but let us consider three consecutive ones: one Egyptian, one Greek, one from the fifth post-Atlantean cultural period – let us put ourselves in the shoes of such a human soul. During the third, during the Egyptian-Chaldean cultural period, it experiences what it could experience through the fact that the entities of the third hierarchy played into life. This had gradually dawned. Some had still experienced it in the fourth, in the Greco-Latin period; many people had still experienced it in an orderly way until the year 333 after the Mystery of Golgotha, then it gradually disappeared; then people had to more and more confine themselves to what is present in the external sense world, if they did not develop inwardly in such a way that they could get to know the spiritual world again in a different way and thus ascend to the entities of the third hierarchy.

And now, when we look at such a soul that is returning, it comes with all that it has absorbed in the third post-Atlantean period, in the Egyptian-Chaldean cultural period. It comes with all that, but let us assume that such a soul refuse to look at the deeds of the third hierarchy in the historical life of humanity in the present incarnation and say to herself: What do I care what the angels, archangels and archai have done; for me, history is what human beings have ever done here on earth. Such a soul does not take into account that in everything that human beings have done on earth, the deeds of the third hierarchy are involved. Let us now assume for the sake of clarity – for some souls it also applies to the fourth, the Greco-Latin period, up to the year 333 – but let us assume for the sake of clarity that such a soul comes over from the Egyptian-Chaldean, from the third post-Atlantean period , from the third post-Atlantean period, it would not need to make any effort to know about the deeds of the third hierarchy, because that came into human life by itself; that is what this soul still carries within it. So we say that this soul was able to process back then, and that is what it carries within it. One could not have said to an ancient Egyptian – he had no real concept of historical life, but he did look to historical life – but one could not have said to him about this historical life: people make history. He would only have laughed, because he saw that the entities of the third hierarchy made history, even if he also presented them in a sensuous way in his own way.

All this is within the present-day human being, but unconsciously, of course; it has descended into the subconscious. Now they believe that history is something that people on earth have made. This gives rise to a strange state of mind, which I ask you to consider very carefully. If we were to look at such a soul in the present, we would say that this soul refuses to place itself in the historical life of humanity in reality; it says: I want to know nothing of the deeds of the archai, the archangels, the angels; I only want to know from external testimonies what people have done since those ancient times. But in this way such a soul cannot develop further; in reality such a soul remains at the point of view at which it stood in the old Egyptian times; it only has the maturity of a soul of the old Egyptian times, it does not allow itself to grasp reality. The angels, archangels and archai have developed further, they have done what could be experienced by humanity since then. Such a soul says: What the hierarchies have already done up there in the spiritual world, I will not get involved in that; I will only get involved in my own abilities. But the abilities are none other than those which she already had during the ancient Egyptian times.

Numerous such souls live in the present, and think of the peculiar situation of such a soul! Until the year 333, a soul could not yet come into this situation, because the spiritual world still extended into it by itself; but now, since that time, souls can be in a strange position: they cannot resist reality, in reality they are naturally in it, in what the angels, archangels and archai do, but they deny this with their consciousness, they only take up in their consciousness that which has been brought about here on earth by people themselves.

This is a case where people as creatures are in the fourth formation, because the fourth stage of formation is everything that happens in a creaturely way. So what men on Earth have done since Egyptian times belongs to the fourth education, but man himself rises above that, and due to the fact that since the year 333 he cannot consciously reach into it at all with his whole being, into what he actually reaches, due to that he even stands with his nature above the seventh level of education, he stands in the eighth level of education. So that today there is the possibility that souls are in fact in the eighth stage of education, but do not recognize it because they do not recognize the activity of the historical life of men through the angels, archangels and archai, but only recognize the fourth stage, so that the eighth sphere remains unconscious in them. This is an extraordinarily important fact.

If a world view arises from this state of mind, what then arises? Man ignores his own reality, he does not admit that he extends into a high spiritual realm, although he really does extend into it, but he only admits that he is in the human realm. This state of mind has only clearly come to light in what I have called the industrial age in recent days. Only the fact that people are immersed in the whole of industrial life has led them to completely ignore the fact that man reaches up into the spiritual world within a world view and only to take into account the external deeds of men. That is something significant. One cannot understand the present if one does not know that there are numerous people today who, with their world view, reach into the eighth sphere, and ignore this fact, that is to say, they bring all the damage to earth that reaching into a sphere of the world brings when one denies its existence. For by denying that he is projecting into the eighth sphere, into the eighth stage of education, he shuts himself out from the good beings of that stage of education and delivers himself into the hands of the Ahrimanic spirit of that stage of education. His thinking becomes, instead of divine or spiritual, Ahrimanic.

When speaking in spiritual scientific terms, one must point to the facts of this world in their truth. And the truth is, for example, that something like the materialistic historical view of Karl Marx, who lived from 1818 to 1883, that Karl Marx's world view is a purely Ahrimanic one. Its secret is based on the fact that only what is materially occurring on earth is recognized, that the way in which the human being's spirituality reaches up into the supersensible worlds is ignored, and that as a result of this ignorance, the human being falls prey to the Ahrimanic powers. For as soon as man excludes his consciousness from the worlds into which he reaches up, he falls prey to the ahrimanic or luciferic, in this case the ahrimanic, powers.

Now, we are faced with the fact that numerous people today advocate a purely Ahrimanic world view, fight for this purely Ahrimanic world view, and thereby also conjure up over the earth all that must come when the Ahrimanic order spreads over the earth instead of the divine order. Bentham's philosophy, of which I spoke to you yesterday, is in the first place an external theoretical expression of this Ahrimanic view of life. Marxism is such an expression, which is also already creative, which is formative, which has an enormous influence. And the indolence of bourgeois life knows nothing about it and has not cared for decades what elements of such world views have developed in the sphere of social life. Marxism is an extreme expression of this. It will continue to have an effect. What at first was only meant to be knowledge will become an event, will actually become reality. Only insight into these things, which in turn forms the will, can help in these matters.

Such truths are drastic, such truths are truly not suitable for mere Sunday sensationalism; such truths are that which is most intimately connected with the whole cultural life of the present day. And much will depend on people's willingness to recognize that which lives in their thoughts in connection with the whole order of the world. For in our time we have entered the cycle of time in which we cannot advance without falling into terrible catastrophes if we do not understand how what takes place in the human being relates to the evolution of the whole cosmos.

Such truths, when they are discovered in the search for truth – you can take my word for it – are initially disturbing. If you have a feeling for the impact of the great truths in the world, you also know the feeling of being disturbed by these great truths. It is not easy to live in the life of truth. Only the superficial might think that it is not disturbing to have to say to oneself: people, a great number of whom believed – and that is also true! – that they honestly strove for the truth, are permeated by the spirit of Ahriman! It strikes at the heart, my dear friends! Therefore, when such truths arise, one tries to come to terms with them. These truths are not there to be let in at one ear and out at the other. Nor are they there to be found in one's lonely meditation and accepted as sensations. These truths are not there for that. One must come to terms with them. One must be able to find how what one knows as world evolution, what is all around one, also agrees with what people judge, that something like that is there.

Anyone who, like me, has seen how many people there are today - now people can see for themselves through external facts - who live by Marxism or Marxism-like views, is faced with the necessity of taking a closer look at these things. One often says to oneself: Perhaps you are an illusionist after all! Of course one need not immediately doubt the whole spiritual world, but with regard to such concrete truths one often says to oneself: Perhaps you are succumbing to illusions after all! — The deep sense of responsibility towards the truth must arise precisely in the face of spiritual truths. Then one seeks to dig deeper and deeper. But there is indeed not a little, but a great deal, a great deal, which provides terrible confirmation of what I have just explained to you as the ahrimanic character of, for example, Marxism or similar world views.

When I spoke here some time ago, I made a certain demand of you. I spoke about the fact that the time as we experience it is actually an illusion, that time is in reality something quite different from how man experiences it, because man does not take time perspectively, I said at the time. Man experiences space perspectively; he sees the more distant trees smaller than the nearby trees. In reality, time is also to be seen perspectively. Events that lie far apart in time are to be seen differently than those that lie close together in time. But this is only the basis for time really being what the researchers of all times have regarded it as: time is the most important medium of human deception. We imagine, for example, that the beings of the higher hierarchies also flow through time as our own soul life flows through time: there is no truth in this. In reality, the essence of the higher hierarchies lies in elapsed times, but they work across from the elapsed times, as one can work across in space from a distant place, for example, through light signals or something similar, to beings in a nearby place in space. Time is not what people see it as, nor is time what philosophers like Kant see it as, but time in its reality is something completely different. And what man sees as reality is also a maja, a great deception. Above all, what we believe to be past remains, because we live in time as a deception. But it remains there; time really becomes something like space. And one looks at past events in the same way that one looks at distant objects in space, if one truly sees. Time is an illusion.

And further, spiritual science knows that the sources of other great illusions in human worldviews arise from the fact that man succumbs to deception with regard to time. If there were many physicists among you, I could express myself here in purely physical terms. I could show you with the help of physical formulas that just as the physicist introduces time - t, as he merely calls it - into the physical formulas, this time is only a number, and thus something quite unknown, not a reality but pure appearance. The only thing that is real is the speed, but the physicist regards this as a consequence of time. Since you are not physicists and probably will not get involved in understanding the matter, I will not go into it further either.

Time is an illusion, that is a profound truth, because time as an illusion underlies many other illusions of life. For example, if you apply time incorrectly in the course of history, you see everything in the wrong light. People in the first three Christian centuries thought that certain things that had happened were over and done with. In reality, they should have thought: the archangel or being from the hierarchy of archai who guided the events of that time is still there; it continues to have an effect in a different way. The past is only an illusion. It is very important for people to realize that time has a perspective character for spiritual reality, that they must be just as mistaken about events in the course of time – while they do not believe this – as they are about events in space if they do not allow for perspective. Consider how great the deception would be if you did not allow for perspective, if you regarded what is far away in space as having the same effect as what is close by. You are looking at a distant mountain. Your health depends to a great extent on the air around you; the air on the distant mountain does not, because if you want it to be beneficial to your health, you have to go there. As soon as we are dealing with reality in life, reality is essentially connected with perspective. But it is the same with regard to time. We live in the present when we do not believe that the more distant events of the past can be weighed as much as the near events. If we look at the Egyptian-Chaldean period in the third post-Atlantic period and only consider what the documents provide and register them as Torengeschichte registers, the fable convenue, which today calls itself history, then we make the perspective mistake. For what people did outwardly during the Egyptian period has no significance at all for today's life, but what the angels and archangels and archai did has significance; but this only emerges in the perspective formed by observation. Therefore, it is a principle, and not only today, when we all have to rediscover these things on the basis of anthroposophy, but in all times it was a principle for all spiritual researchers, that time as such is an illusion, and never was time counted in such a way by a real knower of reality that it was thought to be a truth, that it itself would have been thought of as a true reality.

Now the strange thing came to light, this Karl Marx of whom I have spoken to you, to whom millions swear today, albeit more or less in shades, more or less in formulas - but that's not what . Those who know these things know that thousands of people swear by him, or if they do not swear consciously outwardly, they do so subconsciously. This Karl Marx tried to answer the question: what are the true goods of humanity? What is it really that is achieved in humanity? — He answers the question in an extraordinarily original way, for it has never been answered before; human goods have always been considered in some other way than Karl Marx considers them. What human goods are was considered, let us say, for example, in terms of whether it had to be brought from afar, whether a lot of understanding was needed to find it, or the like. I once tried to make this clear to you by saying: Human labor must also be considered qualitatively; one must generally get involved in the concrete. We consider the elaborate Gotthard Tunnel. No one today who builds something like the Gotthard Tunnel is unfamiliar with differential and integral calculus, and differential and integral calculus is a Leibniz or, if it is better liked in England, a Newtonian - the two were arguing about the honor - invention. So one can say that Newton or Leibniz helped to create the Gotthard Tunnel. Yes, without them it would certainly not have been built! Now, the work of Newton or Leibniz must be evaluated in a completely different way than the work of someone who lays one stone on top of another in the Gotthard Tunnel. This is one way of evaluating human goods, human labor. The theory of the value of human labor, of human life, has taken various forms. Labor, goods of life, have been evaluated from the most diverse points of view, but never as Marx evaluated them. Karl Marx takes up a single element in his theory of value. For him, everything that has value in human life is only valuable because it is condensed time, namely condensed working time. Whether something can be produced in three hours, six hours, or twelve hours is the measure of its economic and global economic value. A large part of Marx's theory, which is so common today that it is possible to see it when someone from the so-called higher classes talks about work from his point of view, is based on this. A real socialist, a worker, stands up and says: “Please look it up in Karl Marx – of course he doesn't have the book with him – please, page 374, you will find this or that there.

One must really know life in order to be able to judge life, otherwise one will be amazed everywhere that this or that happens here or there. What happens happens out of the impulses of the human soul. But if one cares as little as people on earth have cared in recent decades about what has actually been going on at the bottom of the human soul, then one should not be at all surprised when the whole thing finally collapses catastrophically. But I have explained this for a special reason. It is the first time that the original has occurred, that what is only the source of deception has been made the standard of all economic values: time in the form of working hours.

So take this from a higher perspective. People who understand reality have always known that time is an illusion. Now someone comes along and says: But what has value in the world has only as much value as condensed working time is contained in it. Does that not mean in other words that your reality is an illusion and only that which is condensed time has real value? The deception is made into reality right down to the form of time by those who want to be completely materialistic, who want to stand only on the ground of reality, and reality is overlooked.

This is just one example. I could show you numerous things that comfort when one is dismayed by truths that, if one has a heart for the life of humanity, thunder into the mind. But when one then studies the matter in detail, when one looks at the hand of someone like Karl Marx, whose spirit is known to be Ahrimanic, and asks him: How do you proceed in detail? — then it is indeed the case that one comes across the Ahrimanic, and one feels: You may admit such truths to yourself. — I just wanted to give you one example here. It is not easy to have to say: Everything that protrudes into the world anachronistically today does so because people have left the spiritual world, which thus becomes their eighth sphere, and they only perceive the world in material terms. If you take this, then you will feel with all its weight what it means when I repeatedly emphasize: Today it does not matter at all whether a person says something beautiful, something that can be admitted, but what really matters is what comes from what one says or does. I must tell again and again how I have been repeatedly tested – you know I am not saying this out of some silly vanity – to draw attention to the fact that it does not matter what one thinks, but that one sees what effect one's thoughts have. You can have a thought that is absolutely wonderful. But if you have no idea how this thought will work in reality, it can have the opposite effect. I have been trying to make such things clear in various examples for years. For example, at the beginning of the 20th century, I once gave a lecture in which I said – I will now summarize much of what was discussed at the time in a few words, because I just want to illustrate –: Today there are more people who are programmatic pacifists, talking very nicely about the leadership of humanity from their pacifist point of view. Pacifism has never actually assumed such proportions as in this time – so I spoke at the beginning of the century. And that is, I said, a clear sign that we are facing the greatest war of humanity. For people in the past did not think about human interrelations in such an unrealistic way as they have done within these circles, they only went so far as the content of their thoughts, and had so little awareness of the real effectiveness of what lives in the soul that one can only recognize it through the whole world perspective. This is only done in the age in which all the things we have been talking about have been spreading.

How is it that something that is no more than a train of thought, and a very unreal one at that, can set the tone for many people, a thought that can never have anything to do with what is happening? This is Woodrow Wilson's train of thought, Wilsonian train of thought, which is nothing more than Egyptian-Chaldean train of thought, which does not care that there is a spiritual reality in history, but only adds abstract thoughts to each other. It comes from all these peculiarities of our age. A future historiography will have to baptize everything that our time has produced in terms of unreal thoughts that bring about the opposite, in the name of Woodrow Wilson.

That is what is decisive in our world view, what must be decisive, and what must be considered not from today to tomorrow, but from the point of view of the whole of cosmology, from the point of view of being placed in it. He who answers such questions from the point of view that arises out of a complete world-view judges such people as Woodrow Wilson is, not from sympathies or antipathies, but judges as one judges objectively about something. But that is the anachronism, that very many people today cannot get involved in it, because it is uncomfortable to look things in the face. You cannot look things in the face if you do not research them in depth. This must be said of such souls, who today have no connection to historical life: they are souls who ignore what real history has been through the third hierarchy and therefore do not deal with the real impulses when they speak, but basically only with empty words.

This is a fundamental requirement of our time: that we come to terms with it and realize that, even if we have the most beautiful concepts that the human mind can grasp, the most beautiful concepts that are quite sufficient to explore the nature that is spread around us, we will never understand anything about history. For history does not unfold as natural life unfolds; history unfolds as the deeds of spiritual entities. This is what must be added to the other world views. From theocracy, as I described to you yesterday, people emerged by still remembering the old theocratic order during the time of theocracy; then the metaphysical time came, which essentially developed the civil service throughout the world; then the purely materialistic time came, the time of industrialists. This would lead completely into the unreal in relation to the spiritual, if it were not for the counterweight of working one's way back into the real, into the actual, which, however, can only be observed if one can ascend to that which is veiled for man in ordinary life in the present time cycle. We must learn again to speak of supersensible things if we want to speak of history. In the nineteenth century people often spoke of historical ideas. Everyone knows that you can't chop down a tree with ideas, but the followers of Ranke and similar historians believe that the historical life of humanity is brought about by ideas. We must realize that this time, the mere metaphysical time, must also be overcome, otherwise that world view, which is purely limited to the sensual, will become overgrown. Mankind must work towards the spiritual. It can only do so if it first works its way through the field of history, from the apparent succession of events in time to the real event, which, I might say, is so tangible behind the external sensory reality, especially in the case of history. Then, however, one will no longer create social or similar programs based on ideas that relate only to the external life, but one will proclaim one's social programs again based on the revelations of the spiritual world. But the programs that people create today are very, very different from these revelations from the spiritual world.

We will discuss this next time. I will continue these reflections next Friday; they cannot be concluded so quickly.

I shall continue, in a more aphoristic form, to bring you further thoughts on the subject we have been dealing with for weeks now, and which I have always characterized by saying that the great difficulty in matters of world-view now lies — I always emphasize the word “now”—that out of the views of the present time it becomes difficult for people to build a bridge between what is called idealism and what can be described as a view of the natural order of things. When modern man attempts to build such a bridge, when he tries to realize how, for example, moral ideas — if we take one group out of the sum total of ideas — now not externally but internally real to the views, to the concepts that one develops about the course of the causal natural order, he falls into a kind of world-view dualism, as one could express it spiritually. We have emphasized this again and again. Man tries to build such a bridge, but he does not succeed.

It will be easier for us to see exactly what is at stake here if we compare this modern dualism with what existed in ancient times – I mean in pre-Christian times, as we speak of pre-Christian times – as something similar. In ancient times, something similar to our present-day dualism existed for humanity in what can be called fatalism. People were almost forced into fatalism until the 2nd or 3rd century BC, and even more so later on – but it became more and more anachronistic. And basically, fatalism also lies at the root of the Greek world view. In modern times, all fatalism is actually anachronistic; that is, it no longer belongs in the present. Seduced, one might say, were the people of ancient times to fatalism, seduced are the people of the newer times, and most particularly of the present, to dualism.

Now let us try to understand why ancient people were so easily seduced into fatalism. We know, of course, that the state of mind of human beings has changed radically in the course of evolution, and it is a superstition to assume, as popular Darwinism does, that there has been only a gradual evolution. A radical change has taken place in the state of mind, and in this respect history is most of all a fable convenante. The state of mind of ancient people was such that the natural never really confronted them as it confronts today's people, and in contrast to this, the spiritual did not confront them conceptually, as in terms of ideas, as it confronts today's people. Everything that the ancient man imagined about nature, he imagined in such a way that he imagined the natural combined with the spiritual, and again he imagined the spiritual in such a way that he took images from the course of nature for the imagination. If you had old teachings about the gods, they are actually completely imbued, as myths completely imbued, with ideas taken from the nature that can be perceived by the senses. When people spoke of nature, they did not speak as we speak today, so dryly, so abstractly, but they spoke of elementary spirituality, of essences that carry and bring about natural phenomena.

This was not due to a great childishness of expression, but it was based on the real view, on the real state of mind. The ancient man did not see nature as we see it under the influence of today's science, even if we are not scientists; he did not see his spiritual being so abstractly, so merely in terms of ideas, as we have to today. Through this confusion of nature and spirit, man brought himself into fatalism; for in the way just described, when natural phenomena became imbued with spiritual acts for man, it was natural that all life should be intended in the external way in which human acts are intended. It was a picture, but the old man had no other picture; but that necessarily leads to the deception of fatalism.

Over time, however, a different state of mind arose. We have already characterized this change in the state of mind from the most diverse points of view; today we want to look at it from a very special point of view. Today we want to pose the question, which we can only answer on the basis of everything we have presented in the last lectures: What is it, objectively speaking, that a person sees when he observes the natural order, and what is it, objectively speaking, that a person inwardly conceives when he speaks of the spirit today? I am not talking about how we speak of the spirit in spiritual science, but rather how the general consciousness of humanity today speaks of the spirit, more or less nuanced in this or that way.

We know that even if a person is not a theorist (we are disregarding theorists here), if he wants to understand the natural order, he instinctively comes to the rule of matter and forces. I am not talking now about the scientific theories of substances and forces, but rather about how the average person today, in his simple way, imagines nature, and how he instinctively bases his ideas about natural phenomena on material processes permeated by forces. Man is led - when one really properly examines things, we know that - to an illusion. Because actually everything that can be said in such contexts about what matter and forces are, everything is illusion. The basis of today's view of nature is illusion. This is not based on a defect in thinking alone, it is simply based on the present constitution of the soul. We no longer speak of maya or illusion, as in the Indian worldview, because we do not see the facts in ordinary life. We do not see these facts, so that when we present nature, we actually always live in illusion. That is one thing.

The other point is: What about today's view of the spirit? This view of the spirit today is something that floats very, very much in abstractions. You can best follow this if you take one or the other philosophy. It does not matter which philosophy you take. You can take a philosophy that is half confused and rambling in words, like Eucken's; you can take one that rests on somewhat firmer foundations, like Liebmann's; you can get involved in one that speaks more to the popular consciousness, like Schopen and so on: in the philosophies and world views of the present day, there is talk of spirit; if the philosophies are not purely positivist, like the Comtean one we recently got to know, if they are not materialist, then there is still talk of spirit among philosophers. But what is it that is talked about in the philosophies, and what is called spirit from today's soul constitution? Just as that which man draws through natural phenomena like a net by assuming a certain material and energetic order makes the view of nature an illusion, so everything that is said about the spirit in current popular belief is basically a hallucination, and the usual philosophies are actually only a sum of unrecognized hallucinations. Basically, the human being today is constituted in such a way that when he looks towards nature, he hovers between illusion with his soul, and when he looks towards the spirit, he hovers between hallucination. What philosophers dream of spirit, in that they want to construct a certain view of spirit purely out of concepts, is actually only a sum of fine hallucinations, albeit fine ones, but still hallucinations. They are images that arise from the depths of the human being for reasons that we do not want to discuss today, and as such they have nothing much to do with reality.

I have often drawn your attention to such phenomena in the world of facts, which clearly show that everything that people can imagine need not have much to do with reality. To substantiate this, I have pointed out that, for example, in their naivety, a good number of philosophers today talk about man having to be thought of as consisting of body and soul. Even the world-famous Wundtian philosophy talks of body and soul and professes to be free of prejudice. But in reality – and I have already pointed this out – what is all of Wundt's philosophy or similar philosophies? It is only the execution of what the Eighth General Council of Constantinople decided in 869: that one should not speak - roughly one could define the council decision, which was of course couched in terms of conditions at the time - when speaking of man, of body, soul and spirit, but that the spiritual is only a property of the soul, that one should only speak of body and soul. And the trichotomy of body, soul and spirit was, after all, a heretical view throughout the Middle Ages. The theological philosophers trembled when they were pushed by reality to hint at body, soul and spirit, because it was a heretical view. Philosophers still hold this view today. They only expound what was dogmatized by that Council of Constantinople in the past, and they believe that they are unprejudiced, they believe that they are expounding something that follows from their pure views and investigations, whereas in reality they are only expounding a council decision. One must look at things without illusion; one must look at reality. Our young students learn in philosophy what was decided at the Council of Constantinople in 869.

Now I am not saying that what is taught today is a direct consequence or effect of that council decision; but what was dogmatized at the eighth council in Constantinople was, as a dogma, only the intellectual outflow of deeper events that are hidden beneath the surface of things and continue to this day. And all that wants to dogmatize - no matter whether it was done by the good philosophers of the Council of Constantinople or by the good professors of today's universities - all these conceptual webs are basically only conceptual hallucinations that arise in man and are too thin, I would say, in reality content, to really grasp the reality that prevails beneath them. Because today's human being, in accordance with the constitution of his soul, oscillates to a certain extent between the hallucinatory nature of his conceptual world and the illusory nature of his view of nature, he is therefore in danger of dualism. And he will always be in danger of being able to carry everything he devises as ideas, as ideals, only into the hallucinatory sphere of concepts, which does not reach into reality; or, he will be able to carry what he devises about nature into the illusionary sphere of the view of nature, which in turn has nothing to do with true reality, which is precisely an illusion. Man is simply never predisposed to find directly, or, I might say, comfortably, that which he calls truth – a word. He must start from something that can bring him discord, doubt, skepticism in life, and penetrate to the truth. In today's developmental cycle, man is forced to ascend from oscillating between the hallucination of philosophy and the illusion of the view of nature to the truly real, to that which really is.

Now one could raise the question – I am speaking more or less aphoristically, of course, only the whole should then provide a context: What can be given as the next reason why the old man could or can fall more into fatalism, the newer man more into dualism in matters of world view? One falls into such dangers when one abandons oneself to mere conceptual play; today one could also say: to mere dialectics.

Now, of course, you will object: today's people, with their sense of reality, are not at all predisposed to fall prey to mere conceptual play. —You are very much mistaken! Future ages, which will assess our age more objectively, will see that never before have people been so inclined to theorize and play with mere concepts as they are in the present. Today, people are very keen to abandon reality and turn to mere conceptual play. But when one leaves reality and begins to twist and turn, to connect and disconnect his concepts, at the very moment when one has turned away from reality, then there is already the danger of either fatalism or dualism. What is needed, and what today's man has to train himself to do, is precisely the sense of reality, which has often been emphasized here from the most diverse points of view.

Now it is not easy to cultivate a sense of reality, especially when it comes to spiritual matters, because more often than not we are dealing with mere playing with concepts, with playful dialectics. And what appears as an external illusion is, as soon as it enters into the moral and spiritual life of human beings, very apt to foster the illusionary. Man always tries to theorize about certain things. He tries to theorize about good and evil, about freedom or necessity; one could say that man is actually terribly inclined to theorize about the most important questions of life, that is, to indulge in mere conceptual play. And what one encounters today here and there in discussions of world views actually only runs within the dialectic of concepts. People are even deceived about this, believing that they have concepts, when in reality they cannot have concepts at all; rather, in addition to the concept, they still have sympathies and antipathies for certain concepts and against certain concepts, and according to one's sympathies and antipathies, a person then forms this or that conceptual context and the like. But I do not want to dwell on that. In the vast majority of discussions of world-views, which are a game of concepts in questions, a disregard of reality is inevitable.

To make it clear what I actually mean here, let us start from a fact that often occurs in life: from hatred, from the existence of hatred. Something like the existence of hatred in human nature needs to be explained. With a mere play on words, one very often tries to explain such and similar things. Hatred is a phenomenon of the soul, a psychological reality. But anyone who engages with these things soon finds that certain concepts cannot truly capture the full color of the phenomenon of hatred. Such things as hatred can only be understood by trying to move from the world of illusion to the true world of reality. Hatred is something that plays into the human soul from a deeper world of reality. We must now ask ourselves: is this hatred the same in the world of reality as it appears in the human soul? If it is different in the world of reality than it appears in the human soul, then we will soon see how important it is not to arrive at any spiritual insight by merely getting to know hatred in the human soul. If one seeks out hatred in the cosmos using spiritual scientific methods – not in the individual human being, but hatred plays a role in the individual human soul – if one seeks it out in the cosmos, it is something quite different. You find the same thing that manifests itself as hatred in the human soul outside in the cosmos. You just must not fall for the trap of merely seeking such natural forces as today's scientific illusion seeks. But in the cosmos, this hatred is something essentially different from what it is in the human soul. In the cosmos, hatred is a force without which individualization could never occur. Special beings could never come into being, nor could the special human being, if the force of hatred did not exist in the cosmos. I am not speaking of the illusory repulsion of atoms, but of something real. Hatred arises in the cosmos, but in the cosmos hatred must not be judged so morally as when it plays into the human soul. In the cosmos, hatred is a force that underlies all individualization. The whole world would merge into a great unity, as nebulous pantheists would like it to be; no being would separate itself, no being would divide itself, if it were not for the cosmic principle that humans do not see in the cosmos at first, but which plays into the human soul and takes on the special form in the human soul that we know as hatred.

Now, however, the question arises: what is the relationship between the human and the cosmic? I have already hinted at something about this from a certain point of view; today we want to add a few aphorisms. When reasonable philologists – today philology, too, has firstly become abstracted and secondly rather philistine – but when reasonable philologists studied the languages that could be found among the so-called wild people in America when the “civilized », I say that in quotation marks, had penetrated into America, when these civilized people had discovered the wild Americans, the more insightful philologists found it remarkable that these wild people had such logically transparent languages! A great number of such languages were found there in which, as philologists can assure us, and as is also true, the refinements of Spanish and Italian can be found in the formation and structure of the language. Such things were found among the wild natives of Greenland. Now there is no doubt about it: these savages did not have the intellect of which modern man is so proud. Nor would this modern intellect get very far if it were to engage in language formation and creation; for what the modern intellect achieves when it wants to be creative in language can be sufficiently demonstrated in many places. In fact, objective reason was at work in the human soul, which was still a wild one, which did not yet have the present intellect. This objective reason I also showed you at work in humanity's creativity in language the other day. Reason held sway there. This reason that held sway there did not yet affect man as strongly individualized as today's world reason affects man; it affected man even less individualized, less separated, and worked in him even more as cosmic reason. And so it has come about in the development of mankind. In those ancient times, man was not the wild creature that today's anthropology awakens illusionary ideas about, but he was a member of a whole organism - although this is of course figuratively speaking - and he gradually individualized himself. So he was a member and expressed more and more cosmic reason, or one could also say that cosmic reason was expressed more and more in him.

This gives you a real indication of how the cosmic that is at work here plays into the human soul. And now you can also transfer this to a special phenomenon such as cosmic hatred finding its way into the human soul. And we know, of course, that in the spiritual realm, as in the natural realm, we have to speak of certain polarities. How did that which is cosmic reason enter into language? Today humanity is no longer creative in language; it was creative in language; what appears in languages today are only residues. How did that cosmic reason enter into the human soul, how did it become individual? If we seek to answer this question, we come to all that we call the Ahrimanic. And how does something like the appearance of hatred enter the human soul from the cosmic? Here we come to the Luciferic, which is the opposite pole to the Ahrimanic. Today's man is ashamed to speak of Ahriman and Lucifer, while he is not ashamed to speak of positive or negative electricity or positive or negative magnetism. But the fact that he is ashamed is based only on a modern superstition.

Even if we are clear about the fact that spiritual entities really did enter on the one hand as the Luciferic in such things as hatred, or as the Ahr in such things as speech or even thinking, on the other hand we must also realize how things are significant in the whole context of the world, how this enters into the whole context of the world. When I look at hatred in such a way that I say that the great initial facts rest on it, precisely that it can individualize itself, separate itself, that not everything floats together in a general primeval slime, then I am pointing to the phenomenon, to the fact of hatred in the distant past, in that past in which man did not yet exist in his present form; I am pointing to a very, very distant past. So, in a sense, I am giving you an insight into hatred that corresponds to a distant, distant past, the past in which man had not yet separated himself from the rest of the world. We can speak of the different kingdoms of nature, of which we know — you only have to read my 'Occult Science' — how they have developed as mineral, vegetable, animal and human kingdoms. We can speak of these nature kingdoms. If we speak of them completely, not in their illusory but in their reality, the power of hatred lives in all of this, but hatred as I have illustrated it to you as cosmic hatred.

Now there comes a point in evolution when that which is otherwise a general cosmic fact plays into the human soul; it plays into the human soul through luciferic, ahrimanic forces: now it is within the human soul, now it is raised out of the cosmic, as this cosmic has formed itself from the past until now.

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Now we know – if we draw schematically the cosmic of the past up to the present (violet) – after we have spoken so much about the so-called law of the conservation of energy or matter, which does not exist! – that, to a certain extent, what is purely naturally real in the present, except for the material, ceases. We know that what is merely spiritually present today is also the germ of the material substance of the future (red). If we look at things spiritually, we have to say that everything that is now in the order of the past has flowed out of the spiritual. That which has flowed out will find its end. What is the future order is only now flowing out of the spiritual. It could never assert itself as the natural order if there were conservation of energy and matter. But the idea that there is conservation of matter and energy is the strongest of all superstitions that have ever existed. The spiritual, which today announces itself in mere thoughts, is just as much the germ for the natural order of the future as the small plant germ, which announces itself in the plant of this year, is the germ for the plant of the next year.

Thus man himself stands in an ambivalent way within the world order. And one is pointed to man in his ambivalence if one wants to understand the whole context, if one wants to find a transition from cosmic hatred to the individual-soul hatred that occurs in human nature. You know that when we look at the human being as he stands before us today, we can say that his nature is made up of perception, feeling and will. He divides himself into a perceiving, a feeling and a willing being, which form a unity. But all the beautiful things that philosophy says about it come to nothing if we cannot also clearly and precisely distinguish the other side. Now even the somewhat conceptually-minded psychologists of the present day are realizing that we actually know nothing right about will. I have already explained the nature of will to you; today it is enough to point out that even contemporary psychology has to admit that we know nothing right about will. In fact, will is also overslept in the waking life of a person, in its entity, in its essence. One could also say that the human being does not reach down with his soul to the will. He believes – I have discussed this in the context of Augustine on the basis of a concrete fact – he believes that he stands inside the essence itself by imagining; but he cannot say this with regard to the will. For, however any intended purpose is connected with the complicated mechanism of the hand or the movement of the legs, man knows as little about it in waking life as he knows about his body when he sleeps or about his surroundings when he sleeps. The present man actually oversleeps the will. If one now advances through the method of spiritual science from mere imagining to willing, one learns from the facts, albeit from spiritual facts, to understand how it comes that man today oversleeps his will.

With our thinking, with our intellect as human beings, we would actually be in a very bad way if it were not for the other circumstance that I have mentioned and which I will explain in more detail in a moment. With our thinking we would actually be in a very bad way, because our thinking basically always remains childlike in relation to our human nature. In the course of our life between birth and death, our thinking acquires some knowledge about the immediate present of the world; about the past and the future, nothing, or at most something in hypotheses, but these disintegrate immediately if one only really takes them seriously. This thinking is precisely the germ of the future. And just as the germ in the plant is as yet of no significance in the reality of the plant world, but will only have significance next year at the earliest, so today's thinking has no reality value as yet. It stands in the same relation to its reality value as a small child stands to a human being. Thought is really directed entirely towards the future; but only that which comes into being out of it, just as the plant germ becomes a plant, will have a real significance in the future. The actual content, the substance of thinking, has only a germinal value today. But if we descend spiritually into the realm of will and try to recognize the subject of will — for will is only an activity — then will is something that carries within it the consciousness of the most distant past, the cosmic past. You can never understand anything about the evolution of the world with the intellect, without placing yourself in the volition through imagination, inspiration and intuition; for only in the human volition, which at the same time builds up the whole human organism, lies a subject that has the memory of the cosmic past just as you have the memory of your ordinary life.

The difference between the human intellect and the human will is that the human intellect develops at most a memory for personal, individual life, but the will, which the human being cannot reach with his intellect, has the memory of the cosmic past. Man carries within himself the memory of the cosmic past, but he cannot reach it with his intellect without spiritual scientific research. So we can say that on the one hand, the human being stands there as a volitional being, bearing within himself, if I may call it memory - it is only a figure of speech - the memory of the cosmic past. He stands there as an intelligent being, bearing within himself, as an intelligent being, only the present, because the intellect is only a germ for the future, not yet something present. Just as the germ of a plant is not yet present, but something of the future, so the intellect in relation to the will is the same as the small plant germ is to the whole plant. In that we are volitional beings, we stand as cosmic human beings through the individual on the soil of the whole past; in that we are intelligent human beings, we stand in the present and prepare to grow into the future.

In the same way, our volition can be compared to our intellect, one could say, with an old man and a child. Just as the old man relates to the child, so, of course with a corresponding extension of time, our volitional human being relates to our thinking human being.

How is the balance achieved? Now, what I have often called the Ahrimanic before, cosmic reason, is at work in our thinking human being. If we were dependent on our human nature without the working of Ahriman, our intellect would be quite differently ordered in the present day. The Roman Catholic Church could be terribly satisfied with humanity if it had only the measure of intellect that grows out of human nature today. For this intellect is childlike in relation to what man is capable of in the whole Cosmos, just as our will is senile.

In our thinking - and this thinking is inconceivable in evolution without the participation, for example, of the linguistic element - the Ahrimanic element comes into play. The Luciferic element comes into our will. The Ahrimanic element permeates us by raising our intellect, which in the overall evolution is still weaker today, which is childlike, to a certain height. But there is also the other side of the coin: we have an intellect that does not actually grow out of us; we have an intellect that could be compared not to a plant that grows out of the ground and then has the germ, but to a plant on which another plant is placed that does not carry a germ but carries another plant, and a far more perfect plant.

Our intellect is organized in an Ahrimanic way, with Ahrimanic structure. Therefore our intellect has something deluding about it for the human being. Of course, we do not take the view that, if we are humanities scholars, we should not use this intellect because it is Ahrimanic; but one must only look at things without illusion, one must only be clear about the fact that the human intellect is a light that shines strongly, shines more strongly than what could shine as intellect already flows out of human nature today. The intellectual principle has something blinding about it for human nature, something that draws things back into a certain sphere for him, in which he is blinded. Just as a strong, blinding light would fall on things, so it is when man himself illuminates things with his intellect. In doing so, he actually makes them essentially an illusion.

Just as the Ahrimanic enters into our intellect, so the Luciferic enters into our will, so that it falls asleep, so that it falls asleep properly. Just as the Ahrimanic principle brightens our germinal intellect, so the Luciferic lulls and puts to sleep our volitional subject, which actually carries the memory of the whole past within itself, so that the human being is unaware of this past.

This is, in a somewhat deeper sense, the basis of the dualism in man, this dualism that must be bridged, but that cannot be bridged by merely turning to theories, but that can only be bridged by turning to the facts themselves, to the facts of spiritual life, by knowing that our intellect originates in the world differently than our will. Our intellect and our will are like placing a child and an old man side by side, and artificially deceiving oneself by positing the abstractum man, which is just a mere abstractum, and saying: The child is a man, and the old man is a man. Such concepts are, of course, to the liking of people today, who mix everything up. Thus, for example, the assertion of the unified soul is made today, and it is believed that the soul as such arises in the same way with intellectual thinking as with loving volition, whereas, in the way I have just indicated, if one really, actually wants to understand the human being, one must distinguish. What we think through mere intellect as a world view can therefore never approach reality, but remains hallucination, because it comes from our intellect being permeated with a spiritual essence that does not belong to this world: with Ahrimanic spiritual essence that does not belong to the world order into which we look with our eyes. Likewise, on the other hand, it is in relation to the will, which is permeated with Luciferic essence.

These things have always been felt, and in one way or another people have expressed them. For example, it is little noticed that the Old Testament already has at least an inkling of this polar opposition of the Ahrimanic and the Luciferic. I say it is little noticed because people read so nicely when they read the Bible, chapter after chapter in succession, and do not distinguish there either; do not distinguish such a contrast as exists between the Book of Job and the Books of Moses. But in this contrast between the Books of Moses and the Book of Job there is already an inkling of that polar contrast between the Ahrimanic and the Luciferic, which one must grasp. Moses raises the question of evil in human nature, that is, of something like the cosmic hatred, the human hatred, as it were, that enters into man. Moses raises the question of evil. And then he presents the Fall of Man in a magnificent picture. We know that behind this Fall of Man is hidden what we call the entry of the Luciferic into human nature. Then a certain conclusion is drawn from this view of Moses, that all misfortune and also death actually stems from this human sin - let us say pre-human sin, if you prefer. So that one can say that Moses' view is: misfortune and death are the consequence of sin.

The radically opposite view is that of the Book of Job. First of all, you do not have a snake, but a purely spiritual being, an ahrimanic being, which comes close to the divine being itself. And in the case of Job, it is not about a human being like Adam, who can fall prey to sin, but rather about someone who is supposed to be “righteous”. And how does this being, who approaches God, want to make Job fall into sin? By bringing misfortune upon him! It is exactly the opposite: this being wants to bring misfortune upon Job so that he will sin. Misfortune is already there, and from misfortune comes sin. In the Book of Moses, evil is said to come from sin, while in the Book of Job, sin comes from evil. This contrast is felt. Even at this early stage, a certain intuitively sensed dualism plays a part. There is a radical contrast in outlook between the more pagan Book of Job and the fully Jewish Book of Moses. But as I said, these things are read one after the other without always paying attention to them.

Today it is absolutely necessary for humanity that not that foolish “self-knowledge”, which is often defined as something desirable, seduces people, but that people really learn to know themselves, that they learn to distinguish between intellect and will just as objectively as they learn to distinguish between hydrogen and oxygen; otherwise they can only seemingly overcome a certain dualism.

But what happens in any given age is always preceded by a long period of preparation. And in fact we can only study that which emerges as particularly significant in a particular age. In our endeavor to build a bridge between the dualisms of the present, we want to take a particularly close look at the hallucinatory aspect of the intellect, which is connected with everything I have described, and at the illusory aspect of natural phenomena, which in turn is connected with what I have described. This leads man into a kind of inner conflict in life. I would say that there are two currents at work in him, whereas he must strive for one current. And today, one of these currents is particularly seductive: the one that arises from the relationship between man and his soul and the natural order. Today's man, who sees in it a reality that is the same for all things – the anatomist, if I choose a nearby example, or the physiologist – today takes the human body and differentiates only externally, not internally, the individual limbs of this body. I would say he puts the heart next to the liver and examines both only in a purely external way, not taking into account the time perspective of which I spoke recently; whereas in fact one only gets a proper understanding of the nature of the heart as well as the liver if one takes this time perspective into account , for example, if one really proceeds spiritually scientifically in embryology in such a way that one learns to distinguish in time the disposition of the heart in the development of the embryo, and furthermore, that one does not simply let them exist next to each other and consist of cells, which on the one hand is right and on the other hand is nonsense. Because something can be right and nonsense at the same time, as we know.

So, in explaining the natural order, today's scientific trend, as it were, takes no account of that which is temporally apart, placing it side by side and thereby arriving at its abstraction. There the temptation is particularly great to simply place one thing next to the other: cause, effect; cause, effect; cause, effect – an abstract, illusory causal order! We know from the presentations that I gave you here last year and also already this year that you cannot look at nature in this way, that nature can only be explained if you look at it primarily as a reflection of a spiritual being. That is when you come to the true metamorphosis, that is when you come to real Goetheanism. In this way, the human head appears as an education that depicts the distant past; the organism of the extremities appears as that which points to a distant future. But what stands in the individual is not just next to each other according to causes, but it is imagination, an image of what stands behind it. We do not understand the human head if we understand it only as if it grew out of the rest of the human organism, whereas in truth it is formed out of the whole cosmos, and out of the cosmos in a different way than, for example, the organism of the extremities. In physics, everyone would find it ridiculous if someone were to explain that a magnetic needle always points north because it has the inner power to point north; instead, the explanation is that the cosmos, i.e., the earth's magnetism, is the guiding force for the magnetic needle in one pole and the other. Only in the case of humans or other organisms should everything grow out of itself in a straight line! Just as the magnetic needle points to the north for cosmic reasons on one side and to the south on the other, so man, for reasons of cosmic time, points with his head backwards into primeval, distant pasts, even into pasts in which the earth itself was metamorphosing, and he points with his limb organism into primeval, distant futures. He is temporally and cosmically oriented. And that will be the formation of the doctrine of metamorphoses, that is real Goetheanism: rising from the mere illusory causal order to the conception of nature through imagination. By recognizing that which one has before one as an image of another, one rises above mere illusion.

'But one must not stop at nature. One needs a correlative, one needs something supplementary. He who speaks of nature in this way would again become a fantasist if he were to understand nature only in this way and were not to explain on the other side: What more recent philosophy opposes to nature as spirit is also hallucination, and this too must not be left at that. Because that which lives today has developed slowly, humanity has gone through the most diverse stages, in order to gradually, I might say, advance to the state of the human soul in the spirit. And there we can distinguish three stages. Just as the concept of nature today can still be somewhat confused, and tends towards the levels of knowledge described in my book 'How to Know Higher Worlds?' as imagination, inspiration and intuition, so one can say that the human soul has gradually developed intellectually through three stages to a real standing in the spirit, to a real grasping in the spirit.

These are the three stages: the intuitive experience of the spirit, which is of course something hallucinatory because one takes the spirit in the present and does not recognize that it is a germ for the future; the intuitive experience, the dreamy-intuitive experience of the spirit. The second stage is the prophetic vision, where, in the sense of the old Hebrew prophets, for example, the future is really experienced in visions, where something of the spirit being germinal for the future is already living in it. And the third stage, which is still little understood, but which has something profound about it, is the apocalyptic view of the world. But all these are preliminary stages for the spiritual-scientific view, which, on the other hand, must be connected — because otherwise it would be in the air, figuratively speaking — with the pictorial view of nature. A pictorial view of nature lifts one above the illusory nature of science. Real behavior towards that which goes beyond the intuitive perception of the future, the visionary view of the future - prophetic visionary vision, apocalyptic vision - lifts us above the hallucinatory nature of intellectual life.

We must not – and this is the task of the human being in the present – take the spirit as the newer philosophies take it. We must not take nature as the naive view of nature takes it, nor as the theoretical natural science of the present takes it. Rather, we must, as it were, discard the delusion we have about nature and recognize how nature is merely an image of another, and we must recognize how the spirit, as it presents itself to philosophy today, is merely a shadow image. Then the bridge will be built between the ordinary view of spirit and the ordinary view of nature.

And a third will exist. You can never overcome something like dualism through mere discussion, but only by facing the facts, but then the complete facts, and finding a third to the duality. Therefore, the symbol that expresses this must express a trinity. Of course, today we realize that concepts are only a way of expressing something that is more profound. But we must have concepts; if we do not overestimate them, they do no harm. We speak here of the normal human, of the Luciferic and the Ahrimanic, and we also depict it: it is to be the central point of our structure. Auguste Comte also sensed that a view that runs in a threefold structure must be there, by setting up that Trinity of which I spoke to you recently. This true Trinity, which will include spiritual and natural views and thereby truly overcome dualism, must contain anthroposophically oriented spiritual science. Therefore, one cannot arrive at genuine anthroposophical spiritual science without seriously addressing all the light and shadow sides of today's natural science and today's spiritual science. One must take things seriously. The seriousness of today's world cannot be addressed by merely throwing things together and forming theories about them.

Life does not take place in a primeval soup, but rather proceeds in a differentiated and individualized way. That which must strive for a future must be striven for in a differentiated way from the outset. Today, there is still a widespread bad habit of, if I may put it in trivial terms, lumping everything together. Today, if someone has a political theory, he also forms everything else according to this political theory, world views and so on. If someone today has philosophical views, he also uses them as politics and so on, slapping everything over the same stick, and indeed over the one that the person in question uses as his favorite stick. That is the way it is in our time. Life is differentiated. Only the person who knows how life is differentiated is free of illusions. The future does not strive for a primeval soup of life, but for a strong structure: for the spiritual life as science, a certain inner life, of which one still has little conception today, and which, according to the customs of ancient times, one can call a religious life, and for the political life. If you mix things up, if you try to regulate one thing after another, then you fall into the same mistakes as those I characterized here last year, or even two years ago. For things proceed in separate currents: on the one hand, social life according to socialism, on the other hand, religious life according to freedom of thought, and scientific life according to pneumatology, according to knowledge of the spirit. Only in the living interaction of the three will the future have a certain healing power for human development, not a paradise on earth, that does not exist, but a certain healing power. But it would be a bad idea to present the outer life pneumatologically, for example, to found religious sects, to imbue them with pneumatological life, and thus to pursue politics from the point of view of pneumatology. That would achieve nothing. Likewise, it would achieve nothing if politics were pursued in the old sense in religious communities. Just as little as the hands can do what the head of man can do, so little the legs can do that, so little can pneumatology achieve what socialism should achieve, or religion achieve what socialism should achieve, or what pneumatology should achieve. What matters is the differentiation of certain things, but not just theoretically, but the differentiation of certain things in life. And that is what I want to conclude with today and continue with tomorrow. As I said, they are only intended to be aphorisms, to teach us something new about the fundamental questions that concern us now.

{For words following the lecture, see the end of the volume under “Notes” on p. 326]

Recently I have become aware of mystics who have attempted to elucidate the nature of the human being in the following way. I will quote the result to which they believe they have arrived. They say something like this: If we look at the human being as he walks on earth, his whole existence is a kind of riddle. His soul-being towers mightily above what he is able to represent in his entire humanity, to reveal himself, as it were, in the living out of the interrelationship with other people. Therefore, one must assume - so such mystics think - that man is actually something quite different in his essence from what he appears to be here in his earthly walk. He must be a comprehensive cosmic being, who, according to his inner nature, is much, much more powerful than what he presents himself as being here on earth; he must have forfeited his place in the great cosmos for some reason and must have been banished into this earthly existence – as for example, a mystic follower of this direction - to learn modesty here, to learn to be modest here, to feel small here for once, while in truth he is a great, powerful cosmic being, but who in some way has made himself unworthy to live out this cosmic being.

I know that there are many people who just laugh at such an idea. But the one who understands life from a deeper point of view knows that even such a mystical idea ultimately arises from the great difficulty of solving the riddle of life, which difficulty imposes itself ever more sharply and sharply on the human soul, precisely the more this human soul seeks to delve into true reality. I do not, of course, want to cite anything in particular in support of this idea of a modern mystical trend, which I have just characterized. I just wanted to cite it as something that has also found a place in human souls as a concept. One could just as easily cite a dozen other, more or less philosophical or mystical solutions to the human riddle in abstracto.

If one then tries to understand the reason why the most diverse people try to understand in such different ways, sometimes in quite unusual ways, what it actually means to be human here on earth, one comes to different conclusions. Above all, it is found that precisely with regard to the great, real questions of existence, people do not want to fulfill one thing for themselves, which they certainly admit on a small scale on every possible daily occasion: on every possible daily occasion, man will admit that one should not obscure the truth with one's desires, that what one desires to be true cannot be decisive for the objectivity of the truth. In ordinary life, in small matters, man will readily admit this; but in the great matters we see, as it were, the impossibility for people to arrive at a realistic world view, precisely because people cannot help asserting their desires when it comes to grasping the truth. And most of the time, it is precisely those desires that play a major role that could be called unconscious desires, which a person does not even admit are desires in his soul. Yet these desires are present in the soul; they remain subconscious or unconscious. And that would be the task of spiritual training: to make one aware of such desires that remain unconscious, in order to rise above the illusory life and penetrate into the sphere of truth.

These unconscious desires play a particularly important role when the highest truths of life are to be asserted within the human being, the truths about the essence of human life itself, let us say now of this ordinary human life as it unfolds in the physical world between birth and death. A real, appropriate, realistic consideration must always look at the whole course of life if life is to be understood. And just imagine that such a realistic consideration of life should yield a result that man, even if only in his subconscious desires, does not desire at all. Then man would do anything to get away from such an inconvenient result by means of apparent logic.

Surely, if we consider only life on earth, there is nothing to suggest that the truth must correspond to human desires, even if these desires are unconscious. It could, after all, be that the truth about human life is also completely unpleasant.

Spiritual science shows that this is truly the case. Of course, a higher point of view can be found from which the matter may appear differently. But for the life that a person would like to lead on this earth, a truthful examination shows that the truth about man is such that most people who are too comfortable in life feel a slight shudder - albeit a subconscious shudder, but you will understand what I mean - a slight unconscious, sometimes very strong subconscious shudder. But then the whole of human life must be considered.

We know that this whole of human life, when considered objectively and in detail, breaks down into distinct periods. You can read about these periods in my little booklet The Education of the Child from the Point of View of Spiritual Science. We know that we can only understand the human being by observing life, first from birth to the change of teeth, from the change of teeth to sexual maturity, from sexual maturity to the beginning of the twenties, let us say on average to the age of twenty-one; then again to the age of twenty-eight. We can understand the human being's life in the same way that we seek to understand anything scientifically, by looking at the seven-year cycles of human life.

Significant events occur in human life during each of these periods. From what we mentioned again yesterday, you know that the human being stands in life, integrating himself into the cosmos – I reminded you of the image of the magnetic needle yesterday – so that, for example, the formation of his head points far, far into the distant past, and the formation of his extremities points into the distant future, just as the magnetic needle points with one pole to the north and with the other pole to the south.

But this alignment with the cosmos is different in each of the main human periods. In each of the main human periods, different forces intervene in the organization of humanity. In the first seven years of our lives, something quite different prevails in us than in the second seven years. Everything that comes to expression in the seventh year, in that, one might say, all the growth is dammed up, as at a bank, by the eruption of the permanent teeth, everything that is dammed up in the eruption of the permanent teeth plays out of the forces of the cosmos in the first seven years of life. And again, there is something that the human being takes back in his education. What the human being takes back in his education, by becoming sexually mature, that with which he, I would like to say, tinges himself, it forms in that certain developmental forces, which are thoroughly grounded in the cosmos, develop in the second epoch of life and so on.

Now the thing is that one must say: in the whole human being, the various members do interact. The child, up to the change of teeth, also develops a certain psychic activity; and this psychic activity is extraordinarily important, especially in these first years of life. I am reminded of the truly wise saying of Jean Paul, who said that at the beginning of his life, one undoubtedly learns more for life from one's nurse than from all one's professors in the academic years. There is something very wise and very true in this saying. One must only assess things in the right way. One learns a lot in these first seven years of life, but what is learned remains, so to speak, intellectually and otherwise in the dullness of the soul life, which is still almost a physical life, down below. But if you read my booklet 'The Spiritual Guidance of the Human Being and of Humanity', you will see that this life, which the child develops in the first seven years, can also be evaluated differently from the usual way. In these first seven years, there is truly not much wisdom in the human organism. When the child - as the bourgeois expression goes - has seen “the light of day”, his brain is still quite undifferentiated. It only differentiates over time, and what emerges in terms of brain structures truly corresponds, when studied, to influences of a deeper wisdom than anything we can muster in later life when we construct machines or do anything scientifically. Of course, we cannot do this later in a conscious way, which we do unconsciously when we have just seen the light of the world, as I said. Cosmic reason rules in us, that cosmic reason of which we also had to speak when we mentioned the development of language. Truly, a high cosmic reason rules in the human being in the first seven years of life.

In the second seven years of life, this cosmic reason then focuses on tingeing the human being with what leads to sexual maturity; there it prevails, this cosmic intellectuality, to a small extent already. One might say: that which remains, which is not used inwardly, well, that just rises up into the head. And it affects the head – and usually it is afterwards! But what affects the head is actually something that is spared in the inner being, in the unconscious of the soul life. And then it continues in seven-year periods.

Nowadays, the usual approach is to study the whole of human life, the so-called normal human life; because to study this normal human life, a certain devotion is necessary, first to the real human being, but then also to the great cosmic laws. And however strange it may sound, what takes place in the first seven years of childhood cannot be understood, not as a child, not as a young man or woman, not even when one imagines that one has already grasped the whole of life in one's twenties. One cannot understand it. One can come to some understanding of what takes place in childhood if one seeks this understanding inwardly in the human being, in inner experience, say between the ages of fifty-six and sixty-three. Old age, old age itself, only gives us the opportunity to gain a slight insight into what rules in us during the first seven years of childhood. This is an uncomfortable thing, because today, when a person has barely outgrown the young badger years, he wants to be a full human being. And today it is uncomfortable to admit to oneself that there is something in the world, even in oneself, that can only be understood at the turn of fifty. And again, if it is a matter of understanding, of inner-human understanding, as we can first achieve it as human beings, then we can learn to understand something of what takes place in human nature during the years in which sexual maturity develops, that is, from the seventh to the fourteenth year of life. This takes place between the ages of forty-nine and fifty-six, at the beginning of the fifties.

It would be good if such truths were to be recognized, because through such truths one would learn to understand life, while the other truths that are usually established about human beings are such as one wishes. One just does not realize that unconscious desires are there. And again, what takes place in us from puberty to the age of twenty-one, one gets some inner, experienced insight into that, so that one can have a certain judgment about it between the forty-second and forty-nine, and again, what happens in the twenties up to the twenty-eighth year, about that one can get some information between the thirty-fifth and forty-second year. What I say about these things is based on real observation of life, which one must do by training oneself in spiritual-scientific observation, and not by engaging in the kind of nonsense of self-knowledge that is often called self-knowledge today, but by engaging in real self-knowledge, that is, by engaging in knowledge of human nature. And it is only in the period from about twenty-eight to thirty-five that one can experience something and at the same time understand it by experiencing it; there is a certain balance between understanding and thinking. In the first half of life one can think various things, one can imagine various things; in order to experience with understanding what one can imagine in the first half of life, one must await the second half of life.

It is an uncomfortable truth, but that is how life is. I can even imagine people saying: Yes, if the human being is so circumscribed in his or her entire inner conformity to law, where does that leave the free will of the human being? Where does freedom go? Where is the consciousness of humanity? - Certainly, I can also imagine that someone feels unfree because he cannot be in Europe and America at the same time, that someone feels unfree because he cannot reach down to the moon. But facts do not conform to human desires. Even when it comes to man gaining insight into himself, it is necessary to face the facts. These facts are as follows: We do not live a life that is constantly changing and metamorphosing for no reason. We live this life in such a way that each period of life has its meaning and significance in relation to others. And for that we live, as we say, the normal life, if we are granted such, until the age of sixty — we will also talk about early death from this point of view tomorrow — in a way that only in the second half of life does it become clear to us what prevails in the first half of life. People would be able to orient themselves in the world much more securely and correctly if this knowledge of life were to gain some ground. For then they would build on a true foundation of life, whereas today, because they do not base themselves on objectivity but on desires, they often simply cling to the idea that one must learn something until one's twenties, but after that one is a finished person, then one is ready for anything in life. In this way one completely overlooks the inner coherence of life. To get to know life is really an inner task. And one must not forget, especially when it comes to this intimate task, that desires must remain silent and that objectivity must be taken into account.

Now a certain balance is emerging in the course of human evolution. In earlier times the matter was quite different, as I have already presented: You remember how I spoke of the human development from the Atlantic time until today, of the ever-younger becoming of humanity. A certain equalization has occurred in that in the course of evolution it has been found that one element was related to the other. If that had not occurred, then one would simply have to keep the matter in life so: A person in their twenties would have to believe a forty-year-old when it comes to certain things that relate to truths in a person that can only be grasped as vividly as I have characterized them in the forties. It is not quite like that, but in the course of human development, the concepts themselves, the ideas, have become such that one can have a certain intuitive conviction at one age and at the other. If you are sufficiently devoted to let the forty- and fifty-year-olds tell you about their life experiences, provided, of course, that they have had any, today people usually don't, if you let yourself be told about these life experiences when you are still younger, you are not dependent on mere authority authority, that has already become the case through development; but by thinking – as a young person one can only think – there is more to the way and character that the thoughts have taken than what merely appeals to faith. There is already a certain possibility in it to also understand. Otherwise one would have to say: in youth man thinks, in old age he comprehends. But there is already something in it that can teach one more than a religious belief, a mere authoritative conviction. This gives a certain balance.

But take what I have said as a truth of life. If you take it as a truth of life, it will shed light on the practice of life. Just think, when what I have said is present in life, when it is thought and felt and sensed by people, how it expresses itself in the relationship between people! How it creates, as it were, binding links from soul to soul! A person who is still young looks at the old in a special way when he knows: He can experience something that, in relation to him, who can only think, is an understanding of what is thought. One is interested in a completely different way in the messages that a person in a different age can give, if one understands life in such a way. And one retains one's interest, even when one has reached a higher age, for what abounds as younger people, even as children. They remember how often I have said: The wisest can learn from the little child! Of course, the wisest of all will gladly and lovingly learn from a small child. Even if he does not want to be taught by a small child about morals or other views of life, he would be able to gain an infinite amount of wisdom from the child, especially with regard to cosmic secrets, which are expressed quite differently in a small child than in a later human being. The interest that prevails from soul to soul increases quite substantially when such things are not mere abstract theories, but when such things are wisdoms of life.

Real spiritual science has the peculiarity of strengthening, enhancing, and reinforcing the bonds of love that people have for one another, which must essentially be based on the bonds of mutual interest. Ordinary wisdom can leave people dry, as dry as some scholars are. Spiritual science, truly grasped in its substance, cannot leave people dry, but will, under all circumstances, make people love, wants to strengthen and increase mutual human interest.

I had planned to tell you a small number of such things today, things that are unpleasant for life, but are truths, are facts, because one does not progress spiritually if one does not get used to boldly facing facts, even if they are uncomfortable.

Another fact is this – it is already clear from yesterday's observations – that the intellect, as we can achieve it in the present cycle of humanity, is only suitable for awakening understanding over a certain period of time. I do not envy those people who today set about translating Aeschylus, or even Homer, the Psalms and so on, truly, I do not envy them! That faith can exist in our time, such philistine fibbing as Mr. Wilamowitz' translations of the Greek dramas, which really betray Aeschylus or whatever, that is just a sad sign of the times. You can't observe as soon as something big happens; often you don't even have the patience to observe small things. It would be good to try to observe small things as an exercise. I will give you an example of a very childlike, small thing.

Recently I read an article in one of these international magazines published here in Switzerland, in which the socialist writer Kautsky complained about a Russian socialist who quoted Kautsky in the most terrible way, so that the opposite of what is in Kautsky's books is given as Kautsky's opinion. That there was any intentional distortion of Kautsky's text was, given the nature of the matter and the personalities involved, quite out of the question. I then read the article by the person in question myself, but I also found it curious that what was quoted was presented as Kautsky's opinion. And while I was still reading, I formed an opinion about it, because I was interested in how something like this could be possible at all; but I very soon realized, by reading the essay, what must have happened, and this was also confirmed to me afterwards because the person concerned apologized; but I only saw that later. The person in question had not read Kautsky's book in German, but had read it in Russian translation, and, having written his essay in German, had retranslated it. So that was what had happened: translation from German into Russian and retranslation. In the process, the opposite of what was in the German book came out and was quoted!

All that is needed to turn things upside down is to translate a text from one language into another, honestly and accurately! It is not even necessary to talk about incorrect facts, but basically only about the principles that are commonly applied in translation today. The observation I have made is a small, childish one. But anyone who has the patience to observe such things in life should no longer find it incomprehensible when he is told that it is impossible to understand Homer with what is available to us today; it is only an imagined understanding.

Now, that is the external side of the matter. But there is also an essential internal side to the matter. The state of mind in Homer's time was so essentially different from the state of mind of today's man that today's man is also far removed from the possibility of understanding Homer. For today's state of mind is such that it is essentially tinged with intellectuality. That was not the Homeric state of mind. Man today cannot discard this tinge if he remains in the ordinary everyday state of mind. This state of mind forces man more strongly than he believes, and more strongly than he is aware of, to live in abstract terms, in which Homer did not live at all. But it is difficult for people to reconcile this with their subconscious or unconscious desires, so they say to themselves: Yes, with the understanding that is the normal understanding of the present, one must refrain from understanding something that comes from the time of Homer or even from the time of Aeschylus. This renunciation of man is something that does not correspond at all to the subconscious desires. This is where spiritual science must intervene, which does not remain with the ordinary state of mind, but evokes a comprehensive state of mind so that one can place oneself in states of mind that are different from the normal states of mind of the present. With the means of spiritual science, one can in turn penetrate into that which cannot be reached with the present-day mind, with the present-day state of mind. It would be of immense importance for the modern man to say to himself: Only over a certain stretch of the development of humanity does the understanding that we can have extend. Even with a view to the future, it is not entirely unimportant to keep such things in mind.

No matter how clearly you express yourself today, no matter how clearly you write or speak, record what is spoken, it will not be too long before, in the near future, times will move faster, if I may use the paradoxical expression, than they did in the past, it will be completely impossible to understand what we speak or write today in the same way as we understand it. It is only possible for our understanding to comprehend what we speak and write over a certain period into the future. The historian goes back to documents and wants to rely only on external documents. But it does not depend on whether one understands something or not, whether documents are there or not, but whether the possibility of understanding extends that far. Well, for more distant times, this possibility of understanding does not extend that far. And if one does not have resignation, then Kant-Laplacean theories or the like come out. I have spoken about this often enough. What, after all, is a Kant-Laplacean theory other than the impotent attempt to use the intellect of the present to think about the origin of the world, despite the fact that our understanding, our normal state of mind, has distanced itself so far from this origin of the world that what we think about time with our present understanding of the world, which should coincide with the Kant-Laplacean theory, can no longer resemble it at all.

This knowledge, that it is necessary to resort to other types of knowledge when going beyond a certain period of time and distance, is what spiritual science must also produce. Man cannot recognize anything beyond a certain age if he does not resort to spiritual scientific research, if he does not try to understand existence with senses other than those to which the intellect is bound. Now, if we consider what I have just said, we can see how narrow the horizon of the modern man must be if he does not want to resort to other levels of research, to other levels of knowledge, for those things that ordinary intellectuality, which is actually the prevailing one today, does not suffice to recognize. We know that one can ascend to imaginative, inspired and intuitive knowledge. These types of knowledge then lead to other paths; only they can supplement what can only be seen as an island of existence if one relies on the present state of the soul.

That which comprises the present state of mind is actually bound to the human ego; you can read about this in my “Theosophy”, “Secret Science in Outline” and so on. But the human being also carries other aspects of their being within them: we know of the astral body, the etheric body and the physical body. But the soul's usual state today does not extend down into the astral body, not into the etheric body, not into the physical body. For what the anatomist recognizes from the outside is, after all, the outside. The inner recognition does not extend beyond the ego, let alone beyond the physical body. One must come to observe the human being from the inside with understanding, and the knowledge of life of which I spoke at the beginning of today's reflections is a beginning of this inner knowledge, and what one can comprehend in the second half of life is a beginning, albeit a weak beginning. When one takes hold of the human being inwardly, one descends from the mere intellect to the sphere of the will. Yesterday I mentioned that the subject of the will, the actual volition in us, preserves the cosmic memory. So one must descend into the human being. What the human being could develop if he had the will to do so, by developing normal wisdom in the second half of life, would be a beginning of this descent. It would not shed much light, but it would shed light on what the human being needs to live. But if he then descends with the developed higher knowledge, then by descending into his own being the memory of the cosmos opens up to him. Then, however, something different emerges than the Kant-Laplacean theory, for example, what we carry within us in our physical being. You know that, according to its nature, it is our oldest, going back to the fourth past incarnation on earth. If you go down there, you learn to recognize what this fourth past incarnation on earth was like in the Saturn era. But one can learn from the ordinary wisdom that opens up in the second half of life what one has to do to penetrate deeper and deeper into the nature of the human being, who is an image of the world, and by learning to recognize this image, to recognize the world.

It is usually subconscious or unconscious desires that dominate a person when he thinks up something with a light heart or in complete comfort, something that he should actually say is not accessible to his thinking, such as the Kant-Laplace theory or something similar. And so we touch again – we must, I would like to say, approach our tasks in circles – that which prevents people of the present from building the bridge between ideality and reality, which is of course of great concern to us now.

People of all ages have tried to find a way beyond these things. But it is difficult to fully understand these things, precisely because it is uncomfortable to approach the real facts. In our time it has become customary, I might say, everywhere to recognize half of the matter, the other half not. Here is a classic example: Karl Marx once said that philosophers had so far only endeavored to interpret the world with their concepts; but what was important was to change the world, one really had to find thoughts that would change the world. The first part is absolutely correct. Philosophers have endeavored, insofar as they are philosophers, to interpret the world, and if they were a little clever, they did not believe that they could do anything other than interpret the world. But the very archetype of all philosophical philistinism, Wilhelm Traugott Krug, who taught in Leipzig from 1809 to 1834 and wrote a great many books on everything from fundamental philosophy to the highest stages of philosophy, demanded that Hegel's philosophers should not only deduce concepts but also the development of the pen – something that infuriated Hegel. But even in this field, resignation is necessary, resignation that says: Of course, we human beings are called upon to change the world as whole human beings, insofar as the world consists of human life. But thinking, the thinking of the present, is simply not capable of bringing about this change. One must have the resignation to say to oneself: This thinking, which the human being of the present has, which is so gloriously sufficient, which is really quite suitable for understanding nature, this thinking is completely unsuitable for achieving something when it comes to the will to act. But that is an uncomfortable truth. Because once you see through this, you no longer say: Philosophers have so far endeavored to interpret the world, but what matters is changing the world – and secretly believe that they can contribute to this through some dialectic; instead, you say to yourself: Philosophers have only been sufficient for interpreting things because philosophers can cite them. With nature, it is enough for us to merely interpret it, because nature is, one might say, thank God, there without us, and we can content ourselves with interpreting it. Social and political life is not there without us, and we cannot be content with merely grasping it with such concepts, which are only suitable for interpreting life and not for shaping it. It is necessary to rise from mere theorizing, which mostly consists of hallucinations, as I explained yesterday, and which is so truly the hobbyhorse of the present, to the life of reality. And the life of reality in the facts demands that one does not take it so straightforwardly, this life, as one is accustomed to taking it. Certainly, ideas that one person conveys to another lead to something; but they do not always lead to the same thing. There are no absolute truths, just as there are no absolute facts, and there are no absolute facts just as there are no absolute truths. Everything is relative. And the effect of something I say is determined not only by whether or not I believe it to be true, but also by the nature of the people in a particular age, and how they react to it, if I may use the expression. I will cite a significant case that is very important to consider.

If you go back to around the 14th century of the Christian era, you could present mysticism to people before that century. In those days, mystical concepts still had the power to educate and inspire people. The Oriental population of Asia, the Indian, Japanese, Chinese, has retained these qualities in many ways, because older qualities are preserved by certain members of humanity in later times. One can still study many things in the present that were also the case with European populations in earlier times; but the whole state of mind of humanity has changed. And anyone who passes on mysticism today, for example, must be aware that we are approaching the age when, by teaching mysticism, real mysticism – Meister Eckhart's, Tauler's, and the like, you teach them by the way they react to it, what Lucifer only coaxes out of man, what brings them to bickering and quarreling. And it may well be that there is no better way to prepare a sect for quarreling and fighting, for disunity, for mutual grumbling, than to give them mystically pious speeches. Now, when understood in a straightforward way, this seems almost impossible; but it is a factual truth. It is a factual truth because it depends not only on the content of what one says, but on the way in which the person reacts to things. And one must know the world. And above all, one must not base one's views on one's desires.

I can always remember the conversation I once had in a southern German town with two Catholic priests who were in my lecture, which I gave at the time on the Bible and wisdom. The two Catholic priests could not really object to anything. The lecture contained precisely the things about which they could not reasonably object. But priests, even if they cannot object, cannot of course accept something like that; so they have to object to something. So they said: Yes, in terms of content, we could indeed say roughly what you said. But what we say, we say in such a way that every person can understand it; you, after all, are only saying it for a certain number of people who have a certain education, and what is said for people must be understandable for everyone. - Then I said to them: Yes, you see, what you believe is understandable to all people, and what I believe about it, that is not the point. What matters is not our theoretical views about what people understand, but the study of reality. And there you can easily do a reality test yourself. I ask you: If you now apply these methods and present this in your church today in the way you believe that all people will understand it – will all people go to your church, or aren't some already staying away today? That some stay away is much more important than you believing that you speak for all people. Because the reality is that some do stay away. That you believe you speak for all people is your belief. And for those who no longer go to church with you, I speak for them, because I believe that one has to submit to reality and that one can also speak to those who no longer go to church but who are still entitled to seek the path to the spiritual worlds. Here, in a trivial example, the difference is illuminated between how one thinks realistically, letting one's views be dictated by reality, and how most people believe they know what they just imagine, think up and wish for, and then swear by it. The reality researcher is even prepared at any time to discard anything he considers right, and when the facts teach him, to come to a different line of thought, because reality is not as straightforward as people wish it to be.

And so it may well be, and will increasingly be the case – this is the trend of the development of human nature – that while you want to teach the most pious mysticism, the most heartfelt mysticism of a sect, the people of that sect become more and more quarrelsome and quarrelsome. But it is just as unwise to teach people one-sided scientific views. To gain scientific knowledge, one needs a great deal of acumen, and you know that I am not at all inclined to be in any way inferior to anyone in fully recognizing scientific truths. But the fact also exists that if one were to teach the world only scientific truths or scientifically-oriented truths, the acumen that is applied to finding scientific truths would contribute significantly to condemning people to a lack of freedom. Just as one-sided mysticism would increasingly lead to quarrels and disputes, one-sided natural science in the sense of today's time would lead people to inner bondage, to inner bondage. So you see, it is fully considered when spiritual science strives neither to be one-sidedly mystical nor one-sidedly scientific, but to do justice to each individual without underestimating or overestimating it, but progressing from duality to trinity. Not the either-or, but the both-and, illumination of the one by the other, that is what spiritual science leads to by itself. For example, a person with a purely scientific mind who rants about mysticism is always going to be in the wrong, because what he says will generally be nonsense. But it is just as wrong, as a rule, for a purely mystical person who knows nothing of scientific knowledge to rant about science. Only a mystic should grumble about mysticism, if I may vary it, and only someone who knows about natural science should grumble about natural science now and then. Then his things will be as he says, because they will be weighed correctly. But it will always be bad if someone who does not understand natural science and perhaps believes himself to be a great mystic passes judgment on it, or if a scientist does not understand mysticism and passes judgment on mysticism. It has often been said in spiritual scientific circles that certain truths must appear paradoxical to people because they so strongly contradict the complacency of ordinary life.

Today I have presented you with a whole series of things that have, so to speak, struck your soul without being resolved. I have presented you with some facts of life that have to be admitted even if one would like things to be different. Many a person who today considers himself a great person, who is capable of much, has no idea of these truths of life. But this is precisely the basis of the catastrophes of our time, that our time so urgently needs to get to know this life and does not want to get to know this life.

Tomorrow we will talk about some of the things that should lead to the resolution of some contradictions that have rightly been brought to your souls today.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Two souls alas! are dwelling in my breast;
And each is fain to leave its brother.
The one, fast clinging, to the world adheres
With clutching organs, in love's sturdy lust;
The other strongly lifts itself from dust
To yonder high ancestral spheres.

Faust I, Sc. 2
(Priest translation)

[ 1 ] With these words Goethe expresses a characteristic deeply founded in human nature. Man is not whole in the organization of his being. He demands always more than the world gives him of its own accord. Nature has given us needs; among these are such whose satisfaction it has left to our own activity. Abundant are the gifts apportioned us, but still more abundant is our desiring. We seem born to be discontented. One particular instance of this discontent is our urge to know. We look twice at a tree. The one time we see it branches at rest, the other time in motion. We do not content ourselves with this observation. Why does the tree present itself to us the one time at rest, the other time in motion? We ask about things in this way. Every look into nature produced a number of questions in us. With every phenomenon that comes our way a task is set us along with it. Every experience becomes a riddle for us. We see emerge from the egg a being that resembles the mother animal; we ask for the reason for this resemblance. We observe in a living being growth and development to a particular level of perfection; we seek the determining factors of this experience. Nowhere are we content with what nature spreads out before our senses. We seek everywhere what we call explanation of the facts.

[ 2 ] The fact that what we seek in things exceeds what is directly given us in them, splits our entire being in two parts; we become conscious of our polar opposition to the world. We confront the world as independent beings. The universe appears to us in the polarity: I and the world.

[ 3 ] We erect this wall of separation between us and the world as soon as consciousness lights up within us. But never do we lose the feeling that we belong even so to the world, that a bond endures that joins us to it, that we are not beings outside, but rather inside the universe.

[ 4 ] This feeling creates the striving to bridge the polarity. And the entire spiritual striving of mankind ultimately consists in the bridging of this polarity. The history of our spiritual life is a continuous searching for the unity between us and the world. Religion, art, and science all pursue this goal. The religious believer seeks, within the revelation which God allots to him, the solution to the world riddle that his “I,” not content with the world of mere phenomena, poses him. The artist seeks to fashion into matter the ideas of his “I,” in order to reconcile what lives in his inner being with the outer world. He too feels himself unsatisfied by the world of mere phenomena and seeks to mold into it that something more which his “I,” transcending the world of phenomena, contains. The thinker searches for the laws of phenomena; he strives, thinking, to penetrate what he experiences observing. Only when we have made the world content into our thought content, only then do we find again the connection from which we ourselves have detached ourselves. We will see later on that this goal will only be attained if the task of the scientific researcher is in fact grasped much more deeply than is often done. The whole relationship I have presented here confronts us in a world-historical manifestation: in the polarity of the one-word view or monism, to the two-world theory or dualism. Dualism directs its gaze only upon the separation between “I” and world brought about by the consciousness of man. Its whole striving is an ineffectual struggle to reconcile this polarity, which it sometimes calls spirit and matter, sometimes subject and object, sometimes thinking and phenomenon. It has a feeling that there must be a bridge between the two worlds, but it is not capable of finding it. In that the human being experiences himself as “I,” he cannot but think of this “I” as being on the side of the spirit; and in that he sets the world over against this “I,” he must reckon to this world, the world of perception given to the senses, the material world. Man places himself thereby into the polarity of spirit and matter. He must do this all the more since his own body belongs to the material world. The “I” belongs in this way to the spiritual as a part of it; the material things and processes that are perceived by the senses belong to the “world,” All the riddles relating to spirit and matter must be found again by man within the fundamental riddle of his own being. Monism directs its gaze upon the unity alone and seeks to deny or obliterate the polarities actually present. Neither of the two views can satisfy, for they do not do justice to the facts. Dualism sees spirit (“I”) and matter (world) as two fundamentally different entities, and therefore cannot grasp how the two can interact with each other. How should the spirit know what is going on in matter, if matter's essential nature is entirely alien to it? Or how should the spirit under these circumstances work upon matter in such a way that its intentions transform themselves into deeds? The most ingenious and most contradictory hypotheses were set up in order to solve these questions. Up to the present, however, monism is not in a much better position. It has sought help up till now in three ways: either it denies the spirit and becomes materialism; or it denies matter, in order to seek its salvation in spiritualism; or, it maintains that matter and spirit are already inseparably joined even in the most simple entity in the world, for which reason one need not be surprised if these two kinds of existence, which after all are nowhere separated, appear within the human being.

[ 5 ] Materialism can never provide a satisfactory explanation of the world. For every attempt at an explanation must begin with one's forming thoughts for oneself about the phenomena of the world. Materialism therefore takes its start with the thought of matter or of material processes. Thus it already has two different realms of facts before it: the material world and thoughts about it. It seeks to understand the latter by grasping them as a purely material process. It believes that thinking takes place in the brain in about the same way as digestion does in the animal organs. Just as it attributes to matter mechanical and organic effects, so it also ascribes to it the capability, under specific conditions, to think. It forgets that it has now only transferred the problem to another place. It attributes the capability of thinking not to itself but to matter. And in doing so it is back again at its starting point. How does matter come to reflect upon its own being? Why is it not simply satisfied with itself and accepting of its existence? The materialist has turned his gaze away form the specific subject, from our own “I,” and has arrived at an indefinite, hazy configuration. And here the same riddle comes to meet him. The materialistic view is not able to solve the problem, but only to shift it.

[ 6 ] How do matters stand with the spiritualistic view? The pure spiritualist denies matter in its independent existence and apprehends it only as product of the spirit. If he applies this world view to solving the riddle of his own human nature, he is, in doing so, driven into a corner. Confronting the “I,” which can be placed on the side of spirit, there stands, without intermediary, the sensory world. Into this, no spiritual entry seems to open; this world has to be perceived and experienced by the “I” through material processes. The “I” does not find any such material processes within itself, if it wants to be considered only as a spiritual entity. The sense world is never present in what the “I” works through spiritually for itself. It seems the “I” must admit that the world would remain closed to it, if the “I” were not to put itself into a relationship with it in an unspiritual way. In like manner, when we come to act, we must transform our intentions into reality with the help of the material substances and forces. We are, therefore, reliant on the outer world. The most extreme spiritualist, or if you will, the thinker presenting himself as extreme spiritualist through absolute idealism, is Johann Gottlieb Fichte. He attempted to derive the whole edifice of the world out of the “I.” What he actually achieved thereby is a magnificent thought picture of the world, without any content of experience. Just as little as it is possible for the materialist to banish spirit by decree, it is possible for the spiritualist to banish the outer material world by decree.

[ 7 ] Because the human being, when he directs his knowledge to the “I,” perceives to begin with the working of this “I” within the thinking elaboration of the world of ideas, the spiritualistically oriented world view can feel itself tempted, by looking at its own human nature, to acknowledge of the spirit only this world of ideas. Spiritualism becomes in this way one-sided idealism. It does not come to the point, through the world of ideas, of seeking a spiritual world; it sees in the world of ideas itself the spiritual world. It is compelled thereby to remain as though spellbound within the activity of the “I” itself.

[ 8 ] A curious variant of idealism is the view of Friedrich Albert Lange which he has presented in his widely read History of Materialism.¹ . He supposes that materialism is totally right when it explains all phenomena, including our thinking, as the product of purely material processes; but conversely, matter and its processes themselves are again a product of our thinking. “The senses give us ... effects of things, not accurate pictures, let alone the things themselves. To these mere effects belong however also the senses themselves, along with the brain and the movements of molecules thought to be in it.” That means our thinking is produced by the material processes, and these by the thinking of the “I.” Lange's philosophy is thereby nothing other than the story, translated into concepts, of the intrepid Münchhausen, who holds himself up freely in the air by his own pigtail.

[ 9 ] The third form of monism is that which sees within the simplest entity (atom) the two entities of matter and spirit already united. But all that is achieved here is that the question, which actually arises in our consciousness, is shifted to another arena. How does the simple entity come to manifest itself in a twofold way, if it is an undivided whole?

[ 10 ] With respect to all these standpoints we must note that the basic and original polarity comes to meet us first of all within our own consciousness. It is we who detach ourselves from the mother ground of nature, and place ourselves as “I” over against the “world.” Goethe expresses this classically in his essay, “Nature,” even though his approach may at first be considered completely unscientific: “We live in the midst of her (nature) and are foreign to her. She speaks unceasingly to us and does not betray her secret.” But Goethe also knows the reverse side: “Human beings are all within her and she within all human beings.”

[ 11 ] As true as it is that we have estranged ourselves from nature, it is just as true that we feel that we are within it and belong to it. It can only be its own working that also lives in us.

[ 12 ] We must find the way back to it again. A simple consideration can show us this way. We have, it is true, torn ourselves from nature; but we must nevertheless have taken something over with us into our own being. We must seek out this being of nature within us, and then we will also find the connection again. Dualism neglects to do this. It considers the inner being of man to be a spiritual entity totally foreign to nature and seeks to attach this entity onto nature. No wonder that it cannot find the connecting link. We can find nature outside us only when we first know it within us. What is akin to it in our own inner being will be our guide. Our course is thereby sketched out for us. We do not want to engage in any speculations about the interaction of nature and spirit. We want, however, to descend into the depths of our own being, in order to find there those elements which we have rescued in our flight from nature.

[ 13 ] The exploration of our being must bring us the solution to the riddle. We must come to the point where we can say to ourselves: here we are no longer merely “I,” here lies something that is more than “I.”

[ 14 ] I am prepared for the objection that many who have read this far will not find my expositions to be in conformity with “the present-day position of scholarship.” I can only reply that up till now I have not wanted to concern myself with scholarship, but rather with the simple description of what everyone experiences within his own consciousness. Individual sentences about attempts of consciousness to reconcile itself with the world have also been included only in order to make the actual facts clear. I have therefore also not thought it important to use such single expressions as “I,” “spirit,” “world,” “nature,” and so forth in the precise way that is usual in psychology and philosophy. Everyday consciousness does not know the sharp distinctions of scholarship, and until now we have merely been dealing with an assimilation of the everyday state of affairs. My concern is not how scholarship has interpreted consciousness until now, but rather how consciousness expresses itself in every moment.

• 1. Geschichte des Matrialismus

Taking my start yesterday from certain considerations in the realm of form, I showed how the connections should be thought of between the processes of the human metabolic system and the processes of the head, the nervous system, or whatever you wish to call it in the sense of the indications given in my book Riddles of the Soul (Von Seelenrätseln).

It would be regarded as quite out of the question to study the movements of a magnet-needle on the Earth's surface in such a way as to try to explain these movements solely out of what can be observed within the space occupied by the needle. The movements of the magnet-needle are, as you know, brought into connection with the magnetism of the Earth. We connect the momentary direction of the needle with the direction of the Earth's magnetism, that is, with the line of direction which can be drawn between the north and south magnetic poles of the Earth. When it is a question of explaining the phenomena presented by the magnetic needle, we go out of the region of the needle itself and try to enter, with the facts that have been collected towards an explanation, into the totality which alone affords the opportunity to explain phenomena, the manifestations of which belong to this totality. This rule of method is certainly observed in regard to some phenomena,—to those, I should say, the significance of which is fairly obvious. But it is not observed when it is a question of explaining and understanding more complicated phenomena.

Just as it is impossible to explain the phenomena of the magnetic needle from the needle itself, it is equally and fundamentally impossible to explain the phenomena relating to the organism from out of the organism itself, or from connections which do not belong to a totality, to a whole. And just for this reason, because there is so little inclination to reach the realm of totalities in order to find explanations, we arrive at those results put forward by the modern scientific method in which the wider connections are almost entirely left out of the picture. This method encloses the phenomena, whatever they may be, within the field of vision of the microscope; while the celestial phenomena are restricted to what is observable externally, with the help of instruments. In seeking for explanations, no attempt is made to consider the necessity of reaching out to the surrounding totality within which a phenomenon is localised. Only when we become familiar with this quite indispensable principle of method, are we in a position to bring our judgment to bear upon such things as I was describing to you yesterday. Only in this way shall we grow able to estimate how such realms of phenomena as are met within the human organism will appear, when truly recognised in the totality to which they properly belong.

Remember what I described at the very beginning of this course of lectures. I drew your attention to the fact that the principle of metamorphosis as it appeared first in the work of Goethe and Oken must be modified if it is truly to be applied to man. The attempt was made—and it was made with genius on the part of Goethe—to derive the formation of the bones of the skull from that of the vertebrae. These investigations were continued by others in a way more akin to 19th-century method, and the progress of the method of investigation (I will not now decide whether it was a step forward or not) can be studied by comparing how this problem of the metamorphosis of one form of bone into another was conceived on the one hand by Goethe and Oken and on the other, for example, by the anatomist Gegenbauer.

These things are only to be set on a real basis, if one knows (as I said, I have already mentioned this in the course of these lectures, but we will now link on to it again) how two types of bone in the human organism (not the animal, but the human organism), most widely separated from the point of view of their morphology, are actually related to one another. Bones far removed from one another in the aspect of their form would be a tubular or long bone—femur or humerus, for example,—and a skull-bone. To make a superficial comparison, without really entering into the inner nature of the form and bringing a whole range of phenomena into connection with it, is not enough to reveal the morphological relationship between two polar opposite bones—polar opposite, once more, in regard to their form. We only begin to perceive it if we compare the inner surface of a tubular bone with the outer surface of a skull-bone. Only thus do we get the true correspondence (Fig. 1) which we must have in order to establish the morphological relation. The inner surface of the tubular bone corresponds morphologically to the outer surface of the skull-bone. The skull-bone can be derived from the tubular bone if we picture it as being reversed, to begin with, according to the principle of the turning-inside-out of a glove. In the glove, however, when I turn the outer surface to the inside and the inner to the outside, I get a form similar to the original one. But if in the moment of turning the inside of the tubular bone to the outside, certain forces of tension come into play and mutual relationships of the forces change in such a way that the form which was inside and has now been turned outward alters the shape and distribution of its surface, then we obtain, through inversion on the principle of the turning-inside-out of a glove, the outer surface of the skull bone as derived from the inner surface of the tubular bone. From this you can conclude as follows. The inner space of the tubular bone, this compressed inner space, corresponds in regard to the human skull to the entire outer world. You must consider as related in their influence upon the human being: The outer universe, forming the outside of his head, and what works within, tending from within toward the inner surface of the tubular bone. These you must see to belong together. You must regard the world in the inside of the tubular bone as a kind of inversion of the world surrounding us outside.

There, for the bones in the first place, you have the true principle of metamorphosis! The other bones are intermediary forms; morphologically, they mediate between the two opposite extremes, which represent a complete inversion, accompanied by a change in the forces determining the surface. The idea must however be extended to the entire human organism. In one way, it comes to expression most clearly in the bones; but in all the human organs we must distinguish between two opposing factors,—that which works outward from an unknown interior, as we will call it for the moment, and that which works inward from without. The latter corresponds to all that surrounds us human beings on the planet Earth.

The tubular bone and the skull-bone represent indeed a remarkable polarity. Take the tubular bone and think of this centre-line (Fig. 2). This line is in a way the place of origin of what works outward, in a direction perpendicular to the inner surface of the bone (Fig. 3). If you now think of what envelops the human skull, you have what corresponds to the central line of the tubular bone. But how must you draw the counterpart of this line? You must draw it somewhere as a circle, or more exactly, as a spherical surface, far way at some indeterminate distance (Fig. 4). All the lines which can be drawn from the centre-line of the tubular bone towards it inner surface (Fig. 3). correspond, in regard to the skull-bone, to all the lines which can be drawn from a spherical surface as though to meet in the centre of the Earth (Fig. 4). In this way you find a connection—approximate, needless to say—between a straight line, or a system of straight lines, passing through a tubular bone and bearing a certain relation to the vertical axis of the body, the direction of which coincides, in fact, with that of the Earth's radius and a sphere surrounding the Earth at an indeterminate distance. In other words, the connection is as follows. The radius of the Earth has the same cosmic value in regard to the vertical posture of the human organism, perpendicular to the surface of the Earth, as a spherical surface, a cosmic spherical surface has in regard to the skull organisation. This, however, is the same contrast which you experience within yourself if you make yourself aware of the feeling of being inside your own organism and experiencing of the outer world at the same time. This is the polarity you reach if you compare your feeling of self—that feeling of self which is really based on the fact that in normal life you can depend upon your bodily organisation, that you do not become giddy, but keeping a right relation to the force of gravity—with all that is present in your consciousness in connection with what you see around you through the senses, even as far away as the stars.

Putting all this together, you will be able to say: There is the same relation between this feeling of being in yourself and the feeling of consciousness you have in perceiving the outer world as there is between the structure of your body and of your skull. We are thus led to the relationship between what we might call: Earthly influence upon man, of such a character that it works in the direction of the Earth's radius, and what we might call: The influence which makes itself felt in the entire circumference of our life of consciousness, and which we must look for in the sphere, in what really is for us the inner wall, the inner surface, of a hollow sphere. This polarity prevails in our normal day-waking conscious life. It is this polarity which, roughly speaking—if we leave out of account what is in our consciousness as a result of observating our earthly environment—we may look upon as the contrast between the starry sphere and earthly consciousness, earthly feeling of ourselves,—Earth-impulse living in us. If we compare this impulse of Earth, this radial Earth-impulse, to our consciousness of the vast sphere,—if we observe how this polarity, prevails in normal waking consciousness, we shall perceive that it is always there, living in us, playing its part in our conscious life. We live far more in this polarity than we are wont to think. It is always present and we live within it. The connection between the forming of mental images and the life of will can be really studied in no other way than by considering the contrast between ‘sphere’ and ‘radius’. In psychology, too, we should come to truer results with regard to the connection of our world of ideas and mental pictures, manifold and extensive as it is, with the more unified world of our will, if a similar relationship were sought between them as is symbolised in the relation of the surface-area of a sphere with the corresponding radius.

Now, my dear friends, let us look at all this which is at work in our day-waking consciousness, forming the content of our soul-life, let us now consider how it takes its course when we are in quite a different situation. In effect, how does it work upon us during the time of the embryonic life? We can well imagine, indeed we must imagine that the same polarity will be at work here too, only in another way. During the embryonic period, we do not direct towards the outer world the same activity which afterwards dims down this polarity to a pictorial one; at this time, the polarity affects all that is formative in our organisation, in a much more real way than when, in picture form, it becomes active in our life of mind and soul. If therefore we project the activity of consciousness back in time to the embryonic period, then one might say that in the embryonic life we have what we otherwise have in the activity of consciousness, but we have it at a more intensive, more realistic stage. Just as we clearly see the relation of sphere and radius in our consciousness, so to reach any real result, we must look for this same polarity of heavenly sphere and earthly activity in what happens in the embryonic life. In other words, we must look for the genesis of human embryonic life by finding a resultant between what takes place out in the starry world—an activity in the ‘sphere’—and what takes place in man as a result of the radial Earth-activity.

What I have just described must be taken into account with the same inner necessity of method as the Earth's magnetism is in connection with the magnetic needle. There may be much that is hypothetical even in this, but I will not go into it now. I only wish to point out: We have no right to restrict our considerations to the embryo alone,—to explain the processes taking place within it simply out of the embryo itself. In just the same way as we have no right too explain the phenomenon of the magnet out of itself alone, so too, we have no right to explain the form and development of the embryo purely on the basis of the embryo itself. In attempting to explain the embryo we must take these two opposites into account. As we take the Earth's magnetism into account in connection with the magnet, so must we observe the polarity of sphere and radial activity, in order to understand what is developing in the embryo,—which, when the embryo is born, fades into the pictorial quality of the experience of consciousness. The point is, we must learn to see the relationship which exists in man between tubular or long bone and skull-bone in the other systems too—in muscle and nerve, and so on;—and when we do study this polarity, we are led out into the life of the Cosmos. Consider how closely related (as described in my book “Riddles of the Soul”) is the whole essence and content of the human metabolic system with what I have now characterised as being under the influence of the ‘radial’ element, and how closely related is the head system to what I have just described as being under the influence of the ‘sphere’. Then you will say: We must distinguish in the human being what conditions his sensory nature and what conditions his metabolic life; moreover, these two elements are related to one another as heavenly sphere to earthly activity.

We must therefore look for the product of the celestial activity in what we bear in our head organisation and for what unites to a resultant with this, the activity belonging to the Earth—tending, as it were, towards the centre of the Earth—in our metabolism. These two realms of activity and influence fall apart in man; it is as thought they represent two Ice Ages, and the middle realm, the rhythmic realm, mediates between them. In the rhythmic system we actually have something,—if I may so express myself,—which is a realm of mutual interplay between Earth and Heaven.

And now if we wish to go further, we must consider various other relationships which reveal themselves to us in the realm of reality. I will now draw your attention to something very intimately connected with what I have just been describing.

There is the familiar membering of the outer world which surrounds us and to which we as physical man belong; we divide it into mineral kingdom, plant kingdom, animal kingdom, and regard man as the culmination of this external world of Nature. Now, if we would obtain a clearer view of what we have described in connection with the working of the celestial phenomena, we must turn our attention to yet another thing.

It is not to be denied—it is indeed quite obvious to any prejudiced observer—that with our human organisation as it is now, in the present phase of the cosmic evolution of humanity, we are, in regard to our capacities of knowledge, entirely adapted to the mineral kingdom. Take the kind of laws we seek in Nature; and you will agree that we are certainly not adapted to all aspects of our environment. To put it curtly, all that we really understand is the mineral kingdom. Hence all the efforts to refer the other kingdoms of Nature back to the laws of the mineral domain. After all, it is because of this that such confusion has arisen with regard to mechanism and vitalism. To the ordinary view which is ours toady, life remains either a vague hypothesis, as it was in earlier times, or else its manifestations are explained in terms of the mechanical, the mineral. The ideal, to reach an understanding of life, is unaccompanied by any recognition of the fact that life must be understood as life; on the contrary, the fundamental aim is to refer life back to the laws of the mineral realm. Precisely this betrays a vague awareness of the fact that man's faculties of knowledge are only adapted to understand the mineral kingdom and not the plant nor animal.

Now when we study on the one hand the mineral kingdom itself and on the other hand its counterpart, namely, our own knowledge of the mineral kingdom, in that these two correspond to one another, we shall be compelled,—since as explained just now we must relate all our life of knowledge to the heavenly sphere, also to bring into connection with the heavenly sphere, in some way, that to which our knowledge is related, namely the mineral kingdom. We must admit: In regard to our head organisation, we are organised from the celestial sphere; therefore what underlies the forces of the mineral kingdom must also be organised from the celestial sphere in some way. Compare then what you have to your sphere of understanding—the whole compass of your knowledge of the mineral kingdom—with what is actually there in the mineral kingdom in the outer world, and you will be led to say: What is thus within you relates to what is in the mineral kingdom outside you, as picture to reality.

Now we must think of this relationship more concretely than in the form of picture and reality, and we are helped to do so by what I said before. Our attention is drawn to what underlies the human metabolic system and to the forces active there, forces which are connected with the pole of earthly activity, typified by the radius. In seeking for the polar opposite, within ourselves, to that part of our organisation which forms the basis for our life of knowledge, we are directed from the encompassing Sphere to the Earth. The radii converge to the middle point of the Earth. In the radial element we have something by which we feel ourselves, which gives us the feeling of being real. This is not what fills us with pictures in which we are merely conscious; this is what gives us the experience of ourselves as a reality. When we really experience this contrast, we come into the sphere of the mineral kingdom. We are led from what is organised only for the picture to what is organised for the reality. In other words: In connection with the cause and origin of our life of knowledge, we are led to the wide, encompassing sphere,—we concave it in the first place as a sphere,—whereas, in following the radii of the sphere towards the middle of the Earth, we are led to the middle point of the Earth as the other pole.

Thinking this out in more detail, we might say: Well, according to the Ptolemaic conception for example, out there is the blue sphere, on it a point (Fig. 5)—we should have to think of a polar point in the centre of the Earth. Every point of the sphere would have its reflected point in the Earth's centre. But, or course, it is not to be understood like that. (I shall speak more in detail later on; to what extent these things correspond exactly is not the question for the moment.) The stars, in effect, would be here (Fig. 6). So that in thinking of the sphere concentrated in the centre of the Earth, we should have to think of it in the following way: The pole of this star is here, of this one here, and so on (Fig. 6). We come, then, to a complete mirroring of what is outside in the interior of the Earth.

Picturing this in regard to each individual planet, we have, say, Jupiter and then a polar Jupiter’ within the Earth. We come to something which works outward from within the Earth in the way that Jupiter works in the Earth's environment. We arrive at a mirroring (in reality it is the opposite way round, but I will now describe it like this), a mirroring of what is outside the Earth into the interior of the Earth. And if we see the effect of this reflection in the forms of the minerals then we must also see the effect of what works in the cosmic sphere itself in forming our faculty of understanding the minerals. In other words: We can think of the whole celestial sphere as being mirrored in the Earth: We conceive the mineral kingdom of the Earth as an outcome of this reflection, and we conceive that what lives within us, enabling us to understand the mineral kingdom, comes from what surrounds us out in the celestial space. Meanwhile the realities we grasp by means of this faculty of understanding come from within the Earth.

You need only follow up this idea and then cast a glance at man, at the human countenance, and, if you really look at this human countenance, you will hardly be able to doubt that in it something is expressed of the celestial sphere, and that there also appears in it what is present as pictorial experience in the soul, namely the forces which rise up into the realm of soul activity from the realm of bodily activity, after having been at work more intensively in this bodily realm during embryonic life. Thus we find a connection between what is out side us in outer reality, and our own organisation for the understanding of this outer reality. We can say: The cosmos produces the outer reality, and our power to understand this outer reality is organised physically by virtue of the fact that the cosmic sphere is only active in us now for our faculty of knowledge. Therefore we must distinguish, in the genesis of the Earth as well, between two phases: One in which active forces work in such a way that the real Earth itself is created, and then a later phase of evolution, in which the forces work so as to create the human faculty for understanding the realities of the Earth.

Only in this way, my dear friends, do we really come near to an understanding of the Universe.

You may say: Well and good, but this method of understanding is less secure than the method used today with the aid of microscope and telescope. It may be that to some people it appears less secure. But if things are so constituted that we cannot reach the realities with the methods in favour today, then we are faced with the absolute necessity of comprehending the reality with other modes of understanding and we shall have to get used to developing those other methods. It is of no avail to say, you will have nothing to do with such lines of thought, since they appear too uncertain. What if this degree of certainty alone were possible! However, if you really follow up this line of thought, you will see that the degree of certainty is just as great as in your conception of a real triangle in the outer world when you take hold of it in thought with the inner idea of construction of a triangle. It is the same principle, the same manner of comprehending outer reality in the one case as in the other. This should be borne in mind.

Certainly, the question arises: Taking these thoughts, as I have here developed them, it is possible to become clear in a general way about such connections, but how can one reach a more definite comprehension of these things? For only in a much more definite form can they be of use in helping us to grasp the realm of reality. In order to go into this, I must draw your attention to something else.

Let us return to what I aid yesterday, for example, in regard to the Cassini curve. We know that this curve has three, or, if you like, four forms. You remember, the Cassini curve is determined as follows. Given two points \(A\) and \(B\), I will call the distance between them \(2a\); then any point of the curve will be such that \(AM-MB=b2\), that is, a constant. And I obtain the various forms of the Cassini Curve according to whether \(a\), that is, half the distance between the foci, is greater than, equal to, or less than \(b\). I obtain the lemniscate when \(a=b\), and the discontinuous curve when a is greater than \(b\).

Imagine now that I wanted not only to solve this geometrical problem, assuming two constant magnitudes a and b and then setting up equations to determine the distances of M from A and B. Suppose I wanted to do more than this, namely, to move in the plane from one form of line or curve to another by treating as variable magnitudes those magnitudes which remain constant for a particular curve. In the picture (Lecture IX, Fig. 3) after all, we only envisaged certain limiting positions with a greater or smaller than b. Between these there are an infinite number of possibilities. I can pass over quite continuously to the construction of one form of the Cassini curve after another. And I shall obtain these different forms if, let us say, to the variability of the first order, say between \(y\) and \(x\). I add a variability of the second order; that is, if I allow my construction of the curves as they pass over from one to the other continuously, to take its course in such a way that a remains a function of \(b\).

What am I doing when I do this? I am constructing curves in such a way that I create a continuous, moving system of Cassini curves passing over via the lemniscate into the discontinuous forms, not at random, but by basing it on a variability of the second order, in that I bring the constants of the curves themselves into relationship with one another so that a is a function of \(b\), \(a=φ(b)\). Mathematically, it is of course perfectly feasible. But what do we obtain by it? Just think, by means of it I obtain the condition for the character of a surface such that there is a qualitative difference even mathematically speaking, in all its points. At every point another quality is present. I cannot comprehend the surface obtained like this in the same way as I comprehend some abstract Euclidean plane. I must look upon it as a surface which is differentiated within itself. And if by rotation I create three-dimensional forms then I should obtain bodies differentiated within themselves.

If you think of what I said yesterday, namely, that the Cassini Curve is also the curve in which a point must move in space if, illuminated from a point \(B\), it reflects the light to a point \(A\) with constant intensity; and if you also bear in mind that the constancy underlying the curve here brings about a relation between the effects of light at different points; then, just as in this instance certain light-effects result from the relation of the constants, so one can also imagine that a system of light-effects would follow if a variability of the second order were added to the variability of the first. In this way you can create, even in mathematics itself, a process of transition from the quantitative to the qualitative aspect.

These attempts must indeed be made in order to find a way of transition from quantity to quality,—and this endeavour we must not abandon. For a start can be made from what it is that we are really doing when we form an inner connection between the function within the variability of the second order and the function within variability of the first order. (It has nothing to do with the expression “order”, as it is familiarly used; but you will understand me, as I have explained the whole thing from the beginning.) By turning our attention to this relationship between what I have called first and second order, we shall gradually come to see that our equations must be formed differently, according to whether we are taking into account, for example, what in an ordinary bodily surface lies between the surface and our eye, or what lies behind the surface of the body. For a relationship not unlike this between the variability's of the first order and of the second order, exists between what I must consider as being between myself and the surface of a quite ordinary body and what lies behind the surface of the body. For example, suppose we are trying to understand the so-called reflection of the rays of light,—what we observe when there is a reflecting surface. It is a process taking place, to begin with, between the observer and the surface of the body. Suppose that I conceive this as a confluence of equations taking their course between me and the surface of the body in a variability of the first order, and then, in this connection consider what is at work behind the surface so as to bring about the reflection as an equation in the variability of the second order. I shall arrive at quite other formulae than are now applied according to purely mechanical laws,—omitting phases of vibration and so on—when dealing with reflection and refraction.

In this way the possibility would be reached of creating a form of mathematics capable of dealing with realities; and it is essential for this to happen, if we would find explanations particularly in the realm of astronomical phenomena. In regard to the external world, we have before us what takes place between the surface of the Earth-body and ourselves. When, however, we contemplate the celestial phenomena—say, a loop of Venus—trivially speaking we also have before us something which takes place between us and some other thing; yet the reality confronting us in this case is in fact like the realm beyond the sphere in its relation to what is within the central point. However we look to the phenomena of the heavens, we must recognise that we cannot study them simply according to the laws of centric forces, but that we must regard them in the light of laws which are related to the laws of centric forces as is the sphere to the radius.

If, then, we would reach an interpretation at all of the celestial phenomena, we must not arrange the calculations in such a way that they are a picture of the kind of calculations used in mechanics in the development of the laws of centric forces; but we must formulate the calculations, and also the geometrical forms involved, so that they relate to mechanics as sphere relates to radius. It will then become apparent (and we will speak about this next time) that we need: In the first place, the manner of thinking of mechanics and phoronomy, which has essentially to do with centric forces, and secondly, in addition to this system, another, which has to do with rotating movements, with shearing movements and with deforming movements. Only then, when we apply the meta-mechanical, meta-phoronomical system for the rotating, shearing and deforming movements, just as we now apply the familiar system of mechanics and phoronomy to the centric forces and centric phenomena of movement, only then shall we arrive at an explanation of the celestial phenomena, taking our start from what lies empirically before us.

In this Lecture, Rudolf Steiner reminds us to look beyond immediately sense-perceptible definitions of man and woman to the levels of polarity which are at work within these outer “garments,” to look behind our male and female physical bodies for the interacting of masculine and feminine elements within the whole human being.

Lecture 11 of 15 from the lecture series: Perception of the Soul and of the Spirit. Published in German as: Die Erkenntnis der Seele und des Geistes. Published in The Anthroposophical Review, Vol. 2 No. 1 (1980). GA# 56.

Anthroposophical science does not exist in order that human beings be estranged from life through some kind of mysticism. It should in no way divert people from their tasks in daily life or the present. On the contrary, spiritual science should bring strength, energy and open mindedness to humanity so that people can meet what daily life and our times demand. Hence it follows that spiritual science must not concern itself solely with the great riddles of existence, of the nature of human existence and the meaning of the world, but must also seek to cast light on those questions which confront us directly. Therefore in these lectures we shall deal throughout with what are commonly called questions of our time.

But whoever would speak out of spiritual science on such contemporary issues finds himself in a special position, for he raises the expectation that he will directly enter these current debates. And this expectation arises very easily with the questions of man and woman, or man, woman and child. Yet precisely because the spiritual researcher must consider these questions from a higher vantage point, his observations seem to lead away from the outlook and opinions arising in conventional discussions. Although spiritual science must indeed look at these questions from a higher perspective, it is precisely spiritual science which is able to work most practically on these issues. For while it is of the nature of spiritual scientific observation that such questions are raised into their eternal context, at the same time such observation makes visible practical solutions to concrete problems (unlike party programmes, slogans and the like which prove to be unworkable in practice). This must always be remembered when considering the relationship of man and woman from a higher vantage point. Many of the things to be said will sound quite strange. But if you penetrate deeper into them you will discover that spiritual science can offer a far more thorough answer to questions of practical life than can be found in other quarters.

Spiritual science takes its start from the knowledge that behind all that is sense perceptible stands a soul-spiritual nature. Only when we turn our gaze towards the spiritual lying behind the sense world, will the questions with which we wish to concern ourselves appear in their right light. And so we must ask ourselves: What is the spiritual nature of the two sexes? We shall then see that the truths revealed by spiritual science are already sensed by many today, even by those of a materialistic world outlook. But as these inklings are only based on a materialistic conception they often appear as illusory.

What then does materialism have to say about the nature of the sexes? We may best orientate ourselves towards this question by considering that women have for some time sought to approach the time in human evolution when both sexes shall attain full equality. In so far as women have stepped into the struggle for their rights, it is important for us to learn what materialism has to say about female nature. Then we will find a point of reference on how the modern world thinks about this question. One could quote the most varying ideas on female nature such as they appear in the book A Survey of the Woman Problem (Zur Kritik der Weiblichkeit) by Rosa Mayreder. It is indeed very good to seek the opinions of leading personalities of the day on issues of this kind.

A very noteworthy scientist of the nineteenth century described the basic quality of woman to be humility. Another whose comment is equally valid declared it to be an angry disposition. Another scientist who sparked off much controversy came to the conclusion that female nature is basically submissive, while yet another felt it consisted of the desire to dominate. One described women as conservative, still another felt women to be the true revolutionary element in the world. And yet another said that the ability to analyse was well developed in women, as opposed to others who believed that women lack this quality entirely and have only developed the capacity for synthesis.

This quaint collection could be extended indefinitely, though in the end one would only learn that through looking at things on a purely external level, intelligent people are led to opposite conclusions. Those who wish to enter into the thing more deeply must ask whether perhaps these observers are starting from false premises. One cannot merely look at externalities, rather one must consider the whole being of the human being. An inkling of the truth dawned in many researchers through the facts themselves. However this was submerged by materialistic thought. For example a young man, Otto Weininger, wrote a book entitled Sex and Character. Otto Weininger was a man with great potential which, however, he was unable to develop because the full weight of materialism rested heavily on his soul. He was of the opinion that the individual human being can be seen neither as entirely masculine nor feminine but rather that the masculine is mixed together with the feminine and vice versa. This embryo of an idea dawned in the soul of Weininger but was stultified by the prevailing materialism. Thus Weininger imagined there to be a mixing and material interaction of the masculine and feminine principles such that in every man a hidden woman and in every woman a hidden man is to be found. But out of this, some strange conclusions came to him. Weininger said for example that the woman possesses no ego, individuality, character, or personality, no freedom and so on. As his theory was concerned only with a purely material, quantitative mixing of male and female properties, it followed that the man possesses all of these things. These, however came to nothing in him because of his other male qualities. Thus if we enter into this logically we soon discover a theory which destroys itself. Yet as we shall see, there is some truth in it.

I have emphasised again and again that it is not as easy to understand the human being out of spiritual science as it is out of a materialistically orientated science. For that which we perceive as the sense-perceptible human being, is for spiritual science only one member of the whole being, namely the physical body. Beyond that, however, spiritual science distinguishes the etheric body which the human has in common with animals and plants. As a third member of the human being it characterises the astral or soul body as that which lives in our feelings and sensations and is the bearer of our joys and sorrows. This member we have in common with the animal world. And as the fourth member spiritual science recognises that which makes human beings human and conscious of themselves—the ego. Spiritual science thus describes the human being as possessing four members.

At present we will concern ourselves with the physical and etheric bodies. For herein lies the solution to the riddle of the sexes. The etheric body is only to a certain extent a picture of the physical body. In regard to the sexes things are different. In the man the etheric body is female and in the woman it is male. However strange it may seem, a deeper observation will disclose the following: Something of the opposite sex lies hidden in each person. It is no good however to look for all kinds of abnormal phenomena, rather one needs to pay attention to normal experiences. By confronting this fact, it is no longer possible in the strict sense to speak of man and woman, but rather of masculine and feminine qualities. Certain qualities in the woman work more outwardly while others are more inward. The woman has masculine qualities within herself and the man feminine qualities. For example a man becomes a warrior through the outer courage of his bodily nature, a woman possesses an inner courage, the courage of sacrifice and devotion. The man brings his creative activity to bear on external life. The woman works with devoted receptivity into the world. Countless phenomena of life will become clear to us if we think of human nature as the working together of two polar opposites. In the man the masculine pole works outwards and the feminine lives more inwardly, while in the woman the opposite holds true.

Spiritual science however also shows us a deeper reason why a masculine quality is to be found in the woman and a feminine in the man. Spiritual science speaks of how human beings strive after ever greater perfection, through many lives. Our present life is always the result of a previous one. Thus as we proceed through many lives, we experience both male and female incarnations. What arises in this way may be expressed as the effect of those experiences gathered on both sides in earthly life.

Whoever is able in this way to look more deeply into the male and female natures knows that the more intimate experiences of the two sexes are very different, and must be very different. Our entire earth existence is a collection of the most varied experiences. However, these experiences can only become comprehensive through their being acquired from the viewpoint of both sexes. Hence we can see that even if we only consider the human being with regard to the two lower members, we see in reality a being with two sides. So long as one merely looks at the physical body little can be understood. The spiritual lying behind must also be recognised. Through his masculine nature the inner femininity of the man appears, and through the woman's feminine nature her inner masculinity appears. Now one can grasp why it is that so many misjudgments have been made about this question; it depends on whether one looks at the inner, or the outer aspects. In considering only one side of the human being, one is subjected entirely to chance. If, for example, one researcher finds that the main quality of the woman is humility and another that it is an angry disposition, it simply means that both have observed only one side of the same being. Error must occur with this kind of approach. In order to recognise the full truth we must look at the whole human being.

Something else must also be taken into account in order to gain knowledge of the whole truth. We must observe the human being in alternating sleeping and waking states. During sleep the astral body and the ego are raised out of the physical-etheric organism of the human being. On falling asleep one loses one's day consciousness; one enters into a different state of consciousness—a sleep consciousness. The perceptions and experiences which are made by the ego and astral body during sleep in the spiritual world remain hidden to our usual consciousness. In the present evolutionary state the human being is organised in such a way that the ego and astral bodies must make use of the physical sense organs in order to become aware of the physical world. That we see, hear, taste, and so on with our physical organs of sense is an idea widely held today. A thinker like Fichte however, would say: The ear does not hear—I hear. The ego, the human being's true inner being, is therefore the starting point for all our sense perceptions. And each morning when we awaken, the ego and astral body experience new knowledge of the physical world through the sense organs. It is different during sleep, for the ego and astral body spend their time in the spiritual world. The human being has sense organs in the astral body which enable perception in the astral world, but these have normally not been developed. Those who are unable to accept this as a possibility must be more consequent and say that in reality human beings die every evening. But human beings do find themselves in the spiritual world at night.

Further than this, the spiritual and physical worlds have a unique relationship to one another, for everything physical is only a very dense form of the spiritual. In the same way as ice is densified water, so are the physical and etheric bodies a densification of the astral body. Present day materialism will find it very hard to admit that the spirit creates everything material. It is, however, the tragedy of materialism that it understands the nature of matter least of all. One arrives at some very strange conclusions if one denies that matter is a condensed form of the spiritual. Naturally if one stays with popular concepts, most people will not immediately recognise anything less than pure reason in such a sentence as the following: The body is the foundation for our true soul nature; all so called spiritual things can be guided through that which is bodily. It becomes much clearer, however, if one takes it to its logical conclusion, as is done for instance in that pragmatism which comes from America. One single sentence will easily show how this theory speaks pure nonsense to the human mind. Thus it declares that man does not cry because he is sad, but rather is sad because he cries. That a soul mood might have an effect on the physical is not deemed possible, instead one believes that some outside event causes the tears to run which then makes the person sad. This is the consequence of materialism carried to its logical absurdity.

Spiritual science knows that the two higher members of the human being, the ego and the astral body leave during the night while the physical and etheric bodies remain behind. Thus it follows that during sleep the human being leaves behind male and female aspects and lives as a sexually undifferentiated being in the spiritual world. Everyone's life is thus divided between a sexual and an asexual experience.

Do the sexes then have no meaning in the spiritual world? Does the polarity of physical and etheric body which makes the two sexes manifest here on earth, find no echo in the higher worlds? Certainly we do not take our sexual nature with us into higher worlds; however, the origin of the two sexes is to be found in the astral sphere. In the same way as ice is formed from water, that which meets us in the physical world as masculine and feminine is formed out of the polarity of higher principles. We can approach this best if we consider it as the polarity of life and form. This polarity is also expressed in nature. We can see budding life in the tree and at the same time that which builds up hard forms, slows down growth and transforms it into the solid trunk. Life and form must work together in everything that lives. And if we look at the nature of the sexes from this standpoint we can say: That which corresponds to the life principle is the masculine, while that which brings life into a certain form expresses itself in the feminine. That which an artist creates in the way of form in marble, for example, is not to be found in outer nature. Only the artist's inner being, which is rooted in the spiritual world and finds its nourishment there, can be artistically creative. Indeed the reality is that the forces and beings of the spiritual world are continually streaming into the astral body and ego of the human being. And that which the artist creates as an imprint on matter is a memory of something with which he has been stimulated in the spiritual world. Were the human being unable to return to a spiritual homeland during sleep, it would not be possible to carry into physical existence the seeds needed to initiate great and noble deeds. Therefore nothing could be worse for the human being than prolonged loss of sleep.

That which the artist has drawn from the spiritual world and has built unconsciously into his work then appears as life and form. One might ask why it is that the “Juno Ludovisi” appears so wonderful to us. There is the large face, the wide forehead, the unusual nose. If we try and feel our way into this picture we would come to experience how impossible it is to think away the spiritual; soul and spirit are to be found in the very form of this face. This form could stay like this forever. The inner life has become entirely form, is fixed in form; soul and spirit have become form. But then we look up at the head of Zeus. Soul and spirit are present in this rather narrow forehead too, but one has the feeling that this form could change at any moment. Out of a deep inspiration the artist has been able to hold on to life and form in all reality.

But just as the artist is able to mould life and form into his great works, so is our whole being in reality life and form. This in itself shows that human nature is of spiritual origin and is created out of life, out of the continuous process of life and that which gives it permanence. The human being experiences life and death as the expression of this higher polarity of existence. It is in this sense that Goethe could say: “Death is the means by which nature can create more life.” Thus life finds a form not for one-sided life, nor one-sided death, but for a higher harmonious whole which can be created through life and death together. On this basis spiritual and physical can work together through the medium of masculine and feminine; the eternally developing life in the masculine, and life held in form in the feminine principle.

When investigating the nature of the sexes we have not begun with a one-sided observation of physical existence but rather have sought an answer on the spiritual level of existence. The harmony above the sexes can only be found in so far as the two sexes raise themselves to that level. If, therefore, by making use of the knowledge to be gained from spiritual science we could enable the reality beyond the sexes to take effect in practical life, the problem of the sexes would be solved. This does not lead away from life however. For that which meets us in the two phenomena of human nature can best be clarified by consciously striving for this higher harmony. In this way the question of the sexes will be deepened and the polarities will be harmonised. Everything in the nature of the sexes attains a very different form and meaning. We cannot solve this question through dogma, rather we must seek a common ground, and find perceptions and feelings which lead beyond the sexes.

These observations have shown, as is found again and again, that we must distinguish between the reality of the senses and the nature of being itself. If we want to solve the riddles of life, we must observe the whole human being from the world of the senses and from the world of the spirit. It can be seen that beyond the sense-perceptible polarity, man and woman are only garments, sheaths which hide the true nature of the human being. We must search behind the garments, for there is the spirit. We must not merely consider the outer side of the spirit, we must enter into the spirit itself.

We could also express it in this way: Love saturated with wisdom or wisdom penetrated with love is the highest goal. “The eternal feminine draws us forward.”¹ The feminine is that element in the world which strives outward in order to be fructified by the eternal elements of life.

• 1. The closing lines of Goethe's Faust.

Yesterday¹ I spoke about initiation science. Today² I shall describe some aspects of what nowadays gives expression to initiation science. A profound breach now runs through the whole of civilization, a breach which brings much chaos to the world and which people who are fully aware cannot but experience with a sense of tragedy. One expression of this breach is the fact that human beings, when considering human dignity and their worth as human beings, can no longer find any connection with a world to which they look up—that world which gives the human soul religious feelings both profound and uplifting—namely, the world of moral values.

People look instead to the world of nature, to which, of course, they also belong. During the course of recent centuries the world of nature has come to appear before the human soul in such a way that it has absorbed the whole of reality, has absorbed every aspect of actual existence. The world of nature, with its laws which are indifferent to moral values, runs its course in accordance with external necessity, and in their everyday life human beings, too, are tied up in this necessity. However the bounds of this necessity are defined, if human beings feel themselves enclosed within such bounds, it is impossible for them to discover what it is that makes them human. Human beings have to look up from the world of nature to the world of moral values. We have to see the content of this moral world as something which ought to be, something which is the ideal. Yet no knowledge which is current today is capable of showing us how moral ideals can flow into the laws of nature and how necessity can be made to serve moral values.

We have to admit that today's world is divided into two parts which, for modern consciousness, are incompatible: the moral world and the material world. People see birth and death as the boundaries which encompass the only existence recognized by present-day knowledge. On the other hand they have to look up to a world which lies above birth and death, a world which is eternally meaningful, unlike the endlessly changing material world; and they have to think of their soul life as being linked with the eternal meaning of that world of moral values. The Platonic view of the world, containing as it did the last remnants of orientalism, saw the external world perceptible to the senses as a semblance, an illusion, and the world of ideas as the true, real world. But for modern human beings, if they remain within the confines of present-day consciousness, this Platonic world view has no answers.

But now initiation science wants to enter once again into human civilization and show us that behind the world perceived by our senses there stands a spiritual world, a mighty world, powerful and real, a world of moral values to which we may turn. It is the task of initiation science to take away from natural existence the absolute reality it assumes for itself and to give reality back once more to the world of moral values. It can only do so by using means of expression different from those given by today's language, today's world of ideas and concepts.

The language of initiation science still seems strange, even illusory, to people today because they have no inkling that real forces stand behind the expressions used, nor that, whatever kind of speech is used—whether ordinary everyday speech or speech formation—language cannot give full and adequate expression to what is seen and perceived. What, after all, do the words ‘human being’ signify, when only the speech sounds are considered, compared with the abundant richness of spirit, soul and body of an actual human being standing before us! In just such a way in initiation science a spiritual world—behind the world of the senses—living in the world of moral values, storms and flows, working in manifold ways. This initiation science has to select all manner of ways of expressing what, despite everything, will be far richer in its manifestation than any possible means of expression.

Today I should like to speak about certain expressions of this kind with regard to man's immediate existence, expressions which have been discussed here in one connection or another over the last few days and which are well known to those of you who have concerned yourselves over a period of time with anthroposophical spiritual science.

It is both right and wrong to say that the true being of man is beyond understanding. It is right in a certain sense, but not in the sense frequently meant nowadays. Yet the true being of man is indeed revealed to initiation science in a way which defies direct definitions, descriptions or explanations. To make use of a comparison I might say that defining the being of man is like trying to draw a picture of the fulcrum of a beam. It cannot be drawn. You can draw the left-hand and the right-hand portions of the beam but not the fulcrum upon which it turns. The fulcrum is the point at which the right-hand and the left-hand portions of the beam begin. In a similar way the profoundest element of the human being cannot be encompassed by adequate concepts and ideas. But it can be grasped by endeavouring to look at deviations from the true human being. The being of man represents the state of balance poised between deviations that constantly want to go off in opposite directions. Human beings throughout their life are permanently beset by two dangers: deviation in one of two directions, the luciferic or the ahrimanic.³

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In ordinary life our state of balance is maintained because only a part of our total, our full being, is harnessed to our bodily form, and because it is not we who hold this bodily form in a state of balance within the world as a whole, but spiritual beings who stand behind us. Thus, in ordinary consciousness, we are on the whole unaware of the two dangers which can cause us to deviate from our state of balance towards one side or the other, towards the luciferic or the ahrimanic side. This is what is characteristic of initiation science. When we begin to comprehend the world in its true nature we feel as though we were standing on a high rock with one abyss on our right and another on our left. The abyss is ever-present, but in ordinary life we do not see this abyss, or rather these two abysses. To learn to know ourselves fully we have to perceive these abysses, or at least we have to learn about them. We are drawn in one direction towards Lucifer and in the other towards Ahriman. And the ahrimanic and the luciferic aspects can be characterized in relation to the body, the soul and the spirit.

Let us start from the point of view of man's physical being. This physical being, which the senses perceive as a unit, is in fact only seemingly so. Actually we are forever in tension between the forces which make us young and those which make us old, between the forces of birth and the forces of death. Not for a single moment throughout our life is only one of these forces present; always both are there.

When we are small, perhaps tiny, children, the youthful, luciferic forces predominate. But even then, deep down, are the ageing forces, the forces which eventually lead to the sclerosis of our body and, in the end, to death. It is necessary for both kinds of force to exist in the human body. Through the luciferic forces there is always a possibility of inclining towards, let me say, the phosphoric side, towards warmth. In the extreme situation of an illness this manifests in a fever, such as a pleuritic condition, a state of inflammation. This inclination towards fever and inflammation is ever-present and is only held in check or in balance by those other forces which want to lead towards solidified, sclerotic, mineral states. The nature of the human being arises from the state of balance between these two polar-opposite forces.

Valid sciences of human physiology and biology will only be possible when the whole human body and each of its separate organs, such as heart, lungs, liver, are seen to encompass polar opposites which incline them on the one hand towards dissolution into warmth and, on the other hand, towards consolidation into the mineral state. The way the organs function will only be properly understood once the whole human being, as well as each separate organ, are seen in this light. The science of human health and sickness will only find a footing on healthy ground once these polarities in the physical human being are able to be seen everywhere. Then it will be known, for instance, that at the change of teeth, around the seventh year, ahrimanic forces are setting to work in the head region; or that when the physical body starts to develop towards the warmth pole at puberty, this means that luciferic forces are at work; that in the rhythmical nature of the human being there are constant swings of the pendulum, physically too, between the luciferic and the ahrimanic aspect. Until we learn to speak thus, without any superstition, but with scientific exactness, about the luciferic and ahrimanic influences upon human nature—just as today we speak without superstition or mysticism about positive and negative magnetism, about positive and negative electricity, about light and darkness—we shall not be in a position to gain knowledge of the human being which can stand up to the abstract knowledge of inorganic nature that we have achieved during the course of recent centuries.

In an abstract way many people already speak about all kinds of polarities in the human being. Mystical, nebulous publications discuss all kinds of positive and negative influences in man. They shy away from ascending to a much more concrete, more spiritual, but spiritually entirely concrete plane, and so they speak in a manner about the human being's positive and negative polarities which is just as abstract as that in which they discuss polarities in inorganic nature. Real knowledge of the human being can only come about if we rise above the poverty-stricken concepts of positive and negative, the poverty-stricken concepts of polarity as found in inorganic nature, and ascend to the meaningful concepts of luciferic and ahrimanic influences in man.

Turning now to the soul element, in a higher sense the second element of man's being, we find the ahrimanic influence at work in everything that drives the soul towards purely intellectual rigid laws. Our natural science today is almost totally ahrimanic. As we develop towards ahrimanic soul elements, we discard anything that might fill our concepts and ideas with warmth. We submit only to whatever makes concepts and ideas ice-cold and dry as dust. So we feel especially satisfied in today's scientific thinking when we are ahrimanic, when we handle dry, cold concepts, when we can make every explanation of the world conform to the pattern we have established for inorganic, lifeless nature. Also, when we imbue our soul with moral issues, the ahrimanic influence is found in everything that tends towards what is pedantic, stiff, philistine on the one hand; but also in what tends towards freedom, towards independence, towards everything that strives to extract the fruits of material existence from this material existence and wants to become perfect by filling material existence.

Both ahrimanic and luciferic influences nearly always display two sides. In the ahrimanic direction, one of these—the pedantic, the philistine, the one-sidedly intellectual aspect—leads us astray. But on the other side there is also something that lies in mankind's necessary line of evolution, something which develops a will for freedom, a will to make use of material existence, to free the human being and so on.

The luciferic influence in the human soul is found in everything that makes us desire to fly upwards out of ourselves. This can create nebulous, mystical attitudes which lead us to regions where any thought of the material world seems ignoble and inferior. Thus we are led astray, misled into despising material existence entirely and into wanting instead to indulge in whatever lies above the material world, into wanting wings on which to soar above earthly existence, at least in our soul. This is how the luciferic aspect works on our soul. To the ahrimanic aspect of dull, dry, cold science is added a sultry mysticism of the kind that in religions leads to an ascetic disdain for the earth, and so on.

This description of the ahrimanic and luciferic aspects of soul life shows us that the human soul, too, has to find a balance between polar opposites. Like the ahrimanic, the luciferic aspect also reveals possibilities for deviation and, at the same time, possibilities for the necessary further evolution of the proper being of man. The deviation is a blurred, hazy, nebulous mysticism that allows any clear concepts to flutter away into an indeterminate, misty flickering of clarity and obscurity with the purpose of leading us up and away from ourselves. On the other hand, a luciferic influence which is entirely justifiable, and is indeed a part of mankind's necessary progress, is made manifest when we fill material existence with today's genuine life principles, not in order to make exhaustive use of the impulses of this material existence—as is the case with ahrimanic influences—but in order to paralyse material existence into becoming a semblance which can then be used in order to describe a super-sensible realm, in order to describe something that is spiritually real, and yet—in this spiritual reality—cannot also be real in the world of the senses merely through natural existence.

Luciferic forces endow human beings with the possibility of expressing the spirit in the semblance of sense-perceptible existence. It is for this that all art and all beauty are striving. Lucifer is the guardian of beauty and art. So in seeking the right balance between luciferic and ahrimanic influences we may allow art—Lucifer—in the form of beauty, to work upon this balance. There is no question of saying that human beings must guard against ahrimanic and luciferic influences. What matters is for human beings to find the right attitude towards ahrimanic and luciferic influences, maintaining always a balance between the two. Provided this balance is maintained, luciferic influences may be permitted to shine into life in the form of beauty, in the form of art. Thus something unreal is brought into life as if by magic, something which has been transformed into a semblance of reality by the effort of human beings themselves.

It is the endeavour of luciferic forces to bring into present-day life something that has long been overtaken by world existence, something that the laws of existence cannot allow to be real in present-day life. If human beings follow a course of cosmic conservation, if they want to bring into the present certain forms of existence which were right and proper in earlier times, then they fall in the wrong way under the influence of the luciferic aspect. If, for instance, they bring in a view of the world that lives only in vague pictures such as were justifiable in ancient cosmic ages, if they allow everything living in their soul to become blurred and mingled, they are giving themselves up in the wrong way to luciferic existence. But if they give to external existence a form which expresses something it could not express by its own laws alone—marble can only express the laws of the mineral world—if they force marble to express something it would never be able to express by means of its own natural forces, the result is the art of sculpture; then, something which cannot be a reality in a sense-perceptible situation of this kind, something unreal, is brought as if, by magic into real existence. This is what Lucifer is striving to achieve. He strives to lead human beings away from the reality in which they find themselves between birth and death into a reality which was indeed reality in earlier times but which cannot be genuine reality for the present day.

Now let us look at the spiritual aspect of the human being. We find that here, too, both luciferic and ahrimanic influences are called upon. In life here on earth the being of man expresses itself in the first instance in the alternating states of waking and sleeping. In the waking state the spiritual part of our being is fully given over to the material world. The following must be said in this connection: In sleep, from the moment of going to sleep to the moment of waking up, we find ourselves in a spirit-soul existence. On going to sleep we depart with our spirit-soul existence from our physical and etheric bodies, and on waking up we enter with our spirit and soul once again into our physical and etheric bodies. In sleep, you could say, we bear our state of soul-spirit within us; but on waking up we keep back our soul state almost entirely in the form of our soul life. Only with our spirit do we plunge fully into our body. So in the waking state in the present phase of human evolution we become with our spirit entirely body, we plunge into our body, at least to a very high degree. From the existence of our sleeping state we fall into that of our waking state. We are carried over from one state to the other. This is brought about by forces which we have to count among the ahrimanic forces.

Looking at the spiritual aspect of the human being, that is, at the alternation between waking and sleeping, which is what reveals our spiritual aspect in physical, earthly existence, we find that in waking up the ahrimanic element is most at work, while falling asleep is brought about chiefly by the luciferic element. From being entirely enveloped in our physical body, we are carried across into the free soul-spirit state. We are carried over into a state in which we no longer think in ahrimanic concepts but solely in pictures which dissolve sharp ahrimanic conceptual contours, allowing everything to interweave and become blurred. We are placed in a state in which to interweave in pictures is normal. In brief we can say: The ahrimanic element carries us, quite properly, from the sleeping to the waking state, and the luciferic element carries us, equally properly, from the waking state into the sleeping state.

Deviations occur when too little of the luciferic impulse is carried over into the waking state, making the ahrimanic impulse stronger than it should be in the waking state. If this happens, the ahrimanic impulse presses the human being down too strongly into his physical body, preventing him from remaining in the realm of the soul sentiments of good and evil, the realm of moral impulses. He is pushed down into the realm of emotions and passions. He is submerged in the life of animal instinct. His ego is made to enter too thoroughly into the bodily aspect.

Conversely, when the luciferic impulse works in an unjustified way in the human being it means that he carries too much of his waking life into his sleeping life. Dreams rise up in sleep which are too reminiscent of waking life. These work back into waking life and push it into an unhealthy kind of mysticism.

So you see, in every aspect of life a state of balance must be brought about in the human being by the two polarities, by the luciferic and the ahrimanic elements. Yet deviations an occur. As I have said, a proper physiology of the body, with a proper knowledge of health and sickness, will only be possible when we have learnt to find this polarity in every aspect of bodily life. Similarly, a valid psychology will only be possible when we are in a position to discover this polarity in the soul.

Nowadays, in the sciences that are regarded as psychology—the science of the soul—all sorts of chaotic things are said about thinking, feeling and willing. In the life of the soul thinking, feeling and willing also flow into one another. However pure our thoughts may be, as we link them together and take them apart we are using our will in our thoughts. And even in movements which are purely instinctive our thought impulses work into our will activity. Thinking, feeling and willing are nowhere separate in our soul life; everywhere they work into one another. If, as is the custom today, they are separated out, this is merely an abstract separation; to speak of thinking, feeling and willing is then merely to speak of three abstractions. Certainly we can distinguish between what we call thinking, feeling and willing, and as abstract concepts they may help us to build up our knowledge of what each one is; but this by no means gives us a true picture of reality.

We gain a true picture of reality only if we see feeling and willing in every thought, thinking and willing in every feeling and thinking and feeling in every act of will. In order to see—in place of that abstract thinking, feeling and willing—our concrete living and surging soul life, we must also picture to ourselves how our soul life is deflected to one polarity or the other—for instance, how it is deflected to the ahrimanic polarity and there lives in thoughts. However many will impulses there may be in these thoughts, if we learn to recognize, at a higher level of knowledge, the special characteristics of the ahrimanic element, then we can feel the polarity of thinking in the soul. And if we see the soul deflected in the other direction, towards the will, then—however much thought content there may be in this will activity—if we have grasped the luciferic nature of the will, we shall have understood the living nature of the will in our soul life. All abstractions, concepts, ideas in us must be transformed into living vision. This we will not achieve unless we resolve to ascend to a view of the luciferic and the ahrimanic elements.

As regards the life of mankind through history, too, the pictures we form are only real if we are capable of perceiving the working and surging of the luciferic and ahrimanic elements in the different periods of history. Let us look, for instance, at the period of history which starts with Augustine⁴ and reaches to the end of the Middle Ages and the beginning of modern times, the fifteenth century. Let us look at this period and see how in external life people preferred to allow impulses to work which came from their deepest inner being, out of their emotional life; let us see how people during this period wanted to shape even the external life of society and the state in accordance with what they believed they could discern of the divine impulses within themselves. We feel quite clearly that the luciferic impulse was at work in this period of history.

Now go to more recent times and see how people turn and look outwards towards the mechanical and physical aspects of the world which can only be adequately comprehended in the right way by thinking and by contact with the external world. It is obvious that the ahrimanic element is at work in this period. Yet this must not tempt us to declare the period from Augustine to Galileo to be luciferic and the period from Galileo to the present time to be ahrimanic. This would in turn be an ahrimanic judgement, an intellectualistic interpretation. If we want to make the transition from an intellectualistic to a living interpretation, to a recognition of life as an experience in which we share, of which we are a part, then we shall have to express ourselves differently. We shall have to say: During the period from Augustine to Galileo, human beings had to resist the luciferic element in their striving for balance. And in more recent times human beings have to resist the ahrimanic element in their striving for balance.

We must understand ever more clearly that in our civilization as it progresses it is not a matter of whether we say one thing or another. What matters is being able to decide, in a given situation, whether one thing or another can be said. However true it may be to say, in an abstract way, that the Middle Ages were luciferic and more recent times ahrimanic, what matters is that this abstract truth bears no real impulse. The real impulse comes into play when we say: In the Middle Ages human beings maintained their uprightness by combating the luciferic element; in modern times they maintain their uprightness by combating the ahrimanic element. In an external, abstract sense something that is in reality no more than an empty phrase can be perfectly true. But as regards the particular situation of human existence in question, a thing that is real in our life of ideas can only be something that is actually inwardly present. What people today must avoid more than anything else is to fall into empty phrases. Again and again we come across situations in which people who believe themselves to be standing in anthroposophical life say: So-and-so said something which was in perfect agreement with Anthroposophy. We are not concerned with an outward agreement in words alone. What matters is the spirit, the living spirit, the living reality within which something stands. If we concern ourselves solely with the external, logical content of what people say today, we do not avoid the danger of the empty phrase.

In one circle or another recently I have a number of times given a striking example of how strangely certain statements, which are perfectly correct in themselves, appear when illuminated by a sense for reality. In 1884, in the German Reichstag, Bismarck made a remarkable statement when he felt threatened by the approach of social democracy.⁵ He wanted to dissuade the majority of the working population from following their radical social-democratic leaders, and this is what spurred him to say: Every individual has the right to work; grant to every individual the right to work, let the state find work for everybody, provide everybody with what they need in order to live—thus spoke the German Chancellor—when they are old and can no longer work, or when they are ill, and you will see that the broad masses of the workers will turn tail on the promises of their leaders. This is what Prince Bismarck said in the German Reichstag in 1884.

Curiously enough, if you go back almost a hundred years you find that another political figure said the same, almost verbatim: It is our human duty to grant every individual the right to work, to let the state find work for all, so long as they can work, and for the state to care for them when they are ill and can no longer work. In 1793 Robespierre⁶ wanted to incorporate this sentence in the democratic constitution. Is it not remarkable that in 1793 the revolutionary Robespierre and in 1884 Prince Bismarck—who certainly had no wish to be another Robespierre—said exactly the same thing. Two people can say exactly the same, yet it is not the same. Curiously, too, Bismarck referred in 1884 to the fact that every worker in the state of Prussia was guaranteed the right to work, since this was laid down in the Prussian constitution of 1794. So Bismarck not only says the same, but he says that what Robespierre demanded was laid down in the Prussian constitution. The real situation, however, was as follows: Bismarck only spoke those words because he felt the approach of a threat which arose from the very fact that what stood word for word in the Prussian constitution was actually not the case at all.

I quote this example not because it is political but because it is a striking demonstration of how two people can say the same thing, word for word, even though the reality in each case is the opposite. Thus I want to make you aware that it is time for us to enter upon an age when what matters, rather than the actual words, is our experience of reality. If we fail in this, then in the realm of spiritual life we shall fall into empty phrases which play such a major role in the spiritual life of today. And this transition from mere correctness of content to truth livingly experienced is to be brought about through the entry of initiation science into human civilization, initiation science which progresses from mere logical content to the experience of the spiritual world. Those who view correctly the external symptoms of historical development in the present and on into the near future will succeed, out of these symptoms, in achieving a feeling, a sense, for the justified and necessary entry of initiation science into world civilization. This is what I wanted to place before your souls today by way of a New Year's contemplation.

• 1 . See lecture of 31 December 1921 in Rudolf Steiner, The Rediscovery of Spiritual Reality in Nature and in Man. English text available in typescript only.
• 2 . Rudolf Steiner, Soul Economy and Waldorf Education, Rudolf Steiner Press London and Anthroposophic Press New York, 1986.
• 3 . Regarding luciferic and ahrimanic beings, see the chapter ‘Man and the Evolution of the World’ in Rudolf Steiner, Occult Science—An Outline, Rudolf Steiner Press, London 1979.
• 4 . Aurelius Augustinus 354-430, Bishop of Hippo in North Africa.
• 5 . in a speech on 9 May 1884, ‘I recognize unconditionally the right to work and will defend this so long as I occupy my present position. In doing so, I stand, not on the soil of socialism but on the soil of the Prussian constitution.’ Quoted in Gide and Rist Geschichte der volkswirt schaftlichen Lehrmeinungen, Jena 1921.
• 6 . Maximilien Francois Marie Isidore de Robespierre, 1758-1794. From 1793 a leading member of the Committee of Public Safety. Guillotined in 1794.

Let us now continue our inquiry on the lines already laid down, and attempt to elucidate the nature of man by observing certain Polarities governing the human organism. Yesterday we found ourselves obliged to combine the weighing down forces found in the animal with certain vertical forces to form a parallelogram, and to consider an analogous phenomenon in the chemical reactions of the muscle. If these ideas are followed up in the study of the bone and muscular system and are supported by all the resources of practical experience, we might make Osteology and Muscular Pathology of greater value for medicine than has hitherto been the case. Special difficulties arise, however, if we try to connect the knowledge of man with the needs of medicine today, in our consideration of the heart. What in Osteology and Myology is only a slight defect becomes an evident defect in Cardiology. For, what is the common belief about the nature of the human heart? It is regarded as a kind of Pump, to send the blood into the various organs. There have been intricate mechanical analogies, in explanation of the heart's action—analogies totally at variance with embryology, be it noted!—but no one has begun to doubt the mechanical explanation, or to test it, at least in orthodox scientific circles.

My outline of the subjects for consideration in the next few days will afford piecemeal proof of my general point of view. The most important fact about the heart is that its activity is not a cause but an effect. You will understand this if you consider the polarity between all the organic activities centering round nutrition, digestion, absorption into the blood, and so on: follow, passing upwards through the human frame, the process of digestion up to the interaction between the blood that has absorbed the food, and the breathing that receives air. An unbiased observation will show a certain contrast and opposition between the process of respiration and the process of digestion.

Something is seeking for equipoise; it is as though there were an urge towards mutual saturation. Other words, of course, could be chosen for description, but we shall understand each other more and more. There is an interaction in the first place between the liquefied foodstuffs and the air absorbed into the organism by breathing. This process is intricate and worth attention. There is an interplay of forces, and each force before reaching the point of interplay accumulates in the heart. The heart originates as a “damming up” organ (Stauorgan) between the lower activities of the organism, the intake and working up of food, and the upper activities, the lowest of which is the respiratory. A damming up organ is inserted and its action is therefore a product of the interplay between the liquefied foodstuffs and the air absorbed from the outside. All that can be observed in the heart must be looked upon as an effect, not a cause, as a mechanical effect, to begin with. The only hopeful investigations on these lines, so far, have been those of Dr. Karl Schmidt, an Austrian medical man, practising in North Styria, who published a contribution to the Wiener Medizinische Wochenschrift (1892, No. 15), “The Heart Action and Curve of the Pulse.” The content of this article is comparatively small, but it proves that his medical practice had enlightened the author on the fact that the heart in no way resembled the ordinary pump but rather must be considered a dam-like organ. Schmidt compares cardiac action to that of the hydraulic ram, set in motion by the currents. This is the kernel of truth in his work. But we need not stop short at the mechanical aspect if we consider the heart action as a result of these symbolic inter-penetrating currents, the watery and the airy. For what is the heart after all? It is a sense organ, and even if its sensory function is not directly present in the consciousness, if its processes are subconscious, nevertheless it serves to enable the “upper” activities to feel and perceive the “lower.” As you perceive external colours through your eyes, so do you perceive, dimly and subconsciously through your heart, what goes on in the lower abdomen. The heart is an organ for inner perception.

The polarity in man is only comprehensible if we know that his structure is a dual one and that the upper portion perceives the lower. The following too must be considered: the lower functions—one pole of the whole human being—are considered through the study of nutrition and digestion in the widest sense, up to their interaction with respiration The interaction goes on in a rhythmic activity; we shall have to consider the significance of our rhythmic system later. But linked up with and belonging to the respiratory activity there is the sensory and nervous activity, which includes all that appertains to external perception and its continuation and its being worked up in the nervous activity. Thus, respiration and sensory and nervous activity form one pole of the human organism. Nutrition, digestion, and metabolism in its usual sense, form the other pole of our organisation. The heart is primarily that organ whose perceptible motion expresses the equilibrium between the upper and lower processes; in relation to the soul (or perhaps more accurately in the sub-conscious) it is the perceptive organ that mediates between these two poles of the total human organisation. Anatomy, physiology, biology can all be studied in the light of this principle; and thus light is thrown, and only thus, upon the human organisation. As long as you do not differentiate between these two poles, superior and inferior, and their mediator the heart, you will not be able to understand man, for there is a fundamental difference between the two groups of functional activity in man, according to whether they pertain to the upper or the lower polarity.

The difference amounts to this: all the processes of the lower sphere have their “negative” so to speak, their negative counter-image in the upper. The important point, however, is that there is no material connection between these upper and lower spheres, but a correspondence. The correspondence must be correctly apprehended. without search for or insistence on direct material connection.

Let us take a very simple example: the tickling irritation which causes coughing, and the actual cough itself. In so far as they belong to the upper sphere their complementary counterpart in the lower sphere is diarrhea. There is always a counterpart to every such activity. And the key to the understanding of man consists in the correct apprehension of these correspondences with several of which we shall deal in the course of our study.

Furthermore, there is not only a theoretical correspondence, but, in the healthy organism, an actual close contact between upper and lower spheres. In a healthy organism this contact is so close, that any upper function, whether it be associated with respiration or with the nerves and senses, must somehow govern a function of the lower sphere and proceed in harmony with it. This will provide us later on with the key to the process of disease: there immediately arises an organic irregularity, whenever there is a predominance of either the upper or the lower function, which destroys its complementary equilibrium. There must always be a certain proportion and correspondence between these two sets of activities, so that they complete one another, master one another, proceed harmoniously as they are mutually orientated. For there is this definite orientation. It is individually different in individual human beings, but nevertheless it governs and relates the whole of the upper processes to the whole of the lower.

Now we must be able to find the bridge leading from the healthily functioning organism, (in which the upper spheres correspond harmoniously with the lower) to the diseased organism. In describing a disease one may start from the indications in what Paracelsus called the “Archaeus” and we call the “Etheric body”—or, if to avoid offending people who do not like these terms, you can also say you will speak in the first place of indications of disease in the functional or dynamic, i.e. of the first signs of a morbid condition. And if we speak of what is first indicated in the etheric body or in the purely functional, one can also speak of a polarity, but a polarity which bears within it a non-correspondence, an irregularity, arising in the following manner.

Let us assume that within the lower sphere, that is to say, the apparatus of nutrition and digestion in the widest sense, there is a preponderance of the inner chemical or organic forces of the food which has been eaten. In the healthy organism it is essential that all the forces active and immanent in the foodstuffs themselves, which we examine and test in our laboratory work on these foodstuffs, should be overcome by the upper sphere, so that they do not in any way interfere with the efficiency of the inner sphere of the organism and that all activity from external chemistry and dynamics has been entirely overcome. But the upper sphere may be inadequate to the task of penetrating the lower, of thoroughly brewing, or I might say, etherising it—which is more exact—all through. The result is the transference into the human organism of a preponderant process which is foreign to the organism, a process such as normally takes place outside the human body and should not operate within that body. As the physical body does not at once bear the brunt of these irregularities, the first symptoms appear on the functional side, in the etheric body (Archaeus). If we wish to find a current term to designate certain aspects of this irregular function, we must call it Hysteria. We shall use the term Hysteria for the too great autonomy of the processes of Metabolism; and we shall learn later on that the name is not inappropriate.

Specific manifestations of hysteria in its narrower sense are nothing but this irregular metabolism raised to its culmination. In essence, the hysterical process, even in it's sexual symptoms, consists of metabolic irregularities, which are external processes having no rightful place in the human body. That is, they are processes which the upper sphere has been too weak to master and control.

This is one pole of disease. If such morbid manifestations as are hysterical in character appear, we have to deal with an excess of an activity that belongs to the external world, but is operating in the lower sphere of the human organism.

But the same irregularity of reciprocal action can also arise if the upper process does not take place in the proper way and occurs in such a way as to overstrain the upper organisation. This is the opposite, and in some sense, the negative of the lower processes. It is not that the upper processes are over-stimulated; they cease, as it were, before the mediating action of the heart transmits them to the lower sphere. This type of irregularity is too strong spiritually, too organically-intellectual, if I may use such a term, and shows itself as Neurasthenia. This is the other pole. We must keep these two irregularities of the human organism clearly before us—they remain still in the realm of mere functions, they are two defects, expressed respectively in the upper and the lower sphere. And we shall gradually have to learn that the human polarity tends towards either the one or the other deficiency.

Neurasthenia is a functional excess of the upper sphere. The organs of that sphere are too much occupied, so that processes which should be transferred and conducted downwards through the heart, take place in the upper sphere and do not pass into the lower organic currents (harmoniously mediated by the damming up in the heart). You will observe that it is much more important to become aware, so to speak, of the specific physiognomy of the disease than to study by post-mortems the organs which have become defective. For post-mortems reveal only the results and symptoms. The essential thing is to form a comprehensive picture of the whole morbid condition; to visualise its physiognomy. This physiognomy will always reveal a tendency in one or the other direction towards the Neurasthenic or the Hysterical Type. But of course, we must use these terms in a wider sense than that usually accepted. If one has acquired an adequate picture of the interaction of the upper and lower spheres, one will gradually learn that irregularity manifesting functionally only in its initial stages—and therefore, as we should say in the etheric sphere—becomes denser in its forces and takes hold of the physical organism. Thus, what was at first merely a tendency to hysteria, may take physical form in various abdominal diseases. And conversely, neurasthenia may develop into diseases of the throat or head.

The study of this imprint of what were originally only functional irregularities of neurasthenia and hysteria, will be of the utmost significance for the medicine of the future. If hysteria has become organic, there will be disturbances of the whole digestive process and all the other processes of the abdominal sphere. Such processes have their repercussions on the whole organism; we must be careful to bear these repercussions and reactions in mind.

Now let us suppose that a manifestation which would be undoubtedly hysterical, if it were manifested functionally, does not come to expression at all as a disturbance of function. It does not appear in the functional sphere, the etheric body imprints it immediately into the physical body. It is there, but it is not evident in any definite disease of the lower organs. We may say indeed that the organs bear the signature of hysteria. It has been driven into the physical organism, and therefore does not manifest by hysterical symptoms on the psychological plane; and it is not yet sufficiently pronounced to become an appreciable physical affliction. But it is strong enough to work within the whole organism. Thus we have this peculiar condition: something on the borderland, so to speak, between sickness and health influences the upper organic sphere from the lower. It reacts on the upper sphere and in some sense infects it, appearing in its own negative. This phenomenon, in which so to speak, the first physical effects of hysteria affect those regions which are subject to neurasthenia in their own typical irregularities, gives a tendency to Tuberculosis. This is an interesting connection. The tuberculous tendency is a repercussion of the abnormal action of the lower body sphere on the upper, as has just been outlined. The whole of this remarkable interaction is set in motion by an uncompleted process which reacts on the upper sphere, and produces a tendency to tuberculosis. And it is necessary to recognise this primary tendency of the human organism before any rational antidote to tuberculosis can be discovered. For the invasion of the human body by pathogenic bacteria is only a result of primary tendencies such as I have described.

This does not contradict the fact that tuberculosis is infectious under certain conditions. Of course these conditions are a necessary prerequisite. But unfortunately this predominance of the activity of the lower organic sphere is alarmingly prevalent in present-day humanity, and this implies a disastrously frequent predisposition to tuberculosis.

The concept of infection, however, is none the less valid here. For any highly tuberculous individual affects his fellow beings: and if any person is exposed to the sphere in which the tuberculous patient lives, then it may happen that the effect turns again into a cause. I have often tried to illustrate the relationship between primary causes of a disease and infection in the following analogy. Suppose that I meet a friend of mine, whose relations with other people do not in general touch me. He is sad and has reason to be so, for he has lost one of his friends by death. I have no direct relationship with this friend who has died, but I become sad with him at his sad news. His sadness is, so to speak, first hand and direct; mine arises indirectly, communicated through him. Nevertheless, the fact remains that the mutual relationship between me and my friend provides the pre-condition for this “infection.”

Thus both concepts—of primary origin and of infection—are justified, and are so especially in the case of tuberculosis. But they should be applied in a rational manner. Institutions for the treatment of tuberculous persons are often breeding grounds for tuberculosis. If tuberculous persons are to be collected and crowded together in special institutions, then these institutions should be dissolved and replaced by others as often as possible. There should, in fact, be a time limit for their dispersion and removal. For this disease has the peculiarity that its victims are extremely liable to secondary infections. A case which may be by no means hopeless, becomes serious if it is surrounded by severe cases of tuberculosis. For the present, however, I am referring to the specific nature of tuberculosis. And it offers a striking example of the interaction of various processes in the human organism. As you will observe, such processes are dominated by the polarity of the upper and lower spheres, which correspond to one another as positive and negative images. The particularly striking phenomena which lead to tuberculosis following the special organic constitution which I have indicated, may be followed up; and they reveal in their future development a general concept of the true nature of disease. Let us take the most frequent symptoms of an individual who is an incipient tuberculous case. Tuberculosis is in his future, and his present state prepares for it. We find perhaps that he coughs, feels pain in the throat and chest, and perhaps also in his limbs; there will be certain states of exhaustion and fatigue; and there will be profuse sweating at night.

If we take all these symptoms together what do they mean? They are, first of all, the effect of those internal irregular interactions to which I have referred. And at the same time, they represent the resistance offered by the organism, its struggles against the deeper foundation of the disease. Let us take the simpler manifestations first. It is certainly not always and under all circumstances beneficial to attempt to stop a cough. It may even sometimes be necessary to stimulate coughing by artificial means. If the lower organic sphere cannot be controlled by the upper, the healthy reaction manifests as the irritation leading to coughing, in order to prevent the invasion of certain things which are undesirable. To suppress coughing as an invariable rule, may be deleterious, for the body will then absorb injurious substances. Coughing is the attempt to get rid of such substances, which cannot be tolerated under the prevailing conditions. Thus the tickling irritation which provokes coughing is a danger signal of something which is wrong in the organism, so that the need arises to repel the invaders, which could otherwise easily effect an entry.

What of the other symptoms, enumerated above? They too are forms of organic defence, ways of doing battle with the dangers which approach as the tubercular tendency. The pains in the throat and limbs simply proclaim the obstruction of those processes in the lower sphere, which are not adequately controlled by the upper. If the tubercular tendency is perceived in good time, it may be beneficial to support the resistant organism by moderate stimulation of the coughing, by stimulating the resultant phenomena—as will be indicated in the subsequent lectures—by appropriate diet, and even by stimulating the typical fatigue. Again, if there is marked emaciation, this too is only a form of organic defence. For if this emaciation does not take place, the process which develops is perhaps that activity of the lower sphere which the upper cannot control. The organism dwindles and loses weight, in order to defend itself by getting rid of those elements which cannot be controlled by the upper sphere.

Thus it becomes exceedingly important to study symptoms and cases in detail, but not in order immediately to prescribe a corpulency treatment for any one suffering from emaciation. For this emaciation may be highly beneficial, in relation to the actual organic conditions at the time.

An especially instructive characteristic of the incipient tuberculous subject, is the heavy loss of perspiration at night. This is a form of organic activity taking place during sleep, which should really take place during working hours, during full physico-spiritual awakeness. But it does not do so, and is obliged to find expression during sleep. This is both a symptom and a method of defence. When the organism is relieved from spiritual occupation, it has recourse to the form of activity manifest in “night sweats.”

To evaluate this fact properly, we must know something of the close connection between all the excretory processes and those activities which include soul and spirit. The constructive processes, the vital processes proper, are the foundation of the mere unconscious. Corresponding to the conscious soul and organic functions of our waking hours, are always processes of excretion. Even our thinking does not correspond to constructive cerebral processes, but to processes of excretion, i.e. destruction. And night sweats are an excretory phenomenon which should be concurrent with a spirit and soul activity in normal life. But as the upper and lower spheres are not in correct interaction with one another, the excretory process accumulates and then takes place at night, when the organism is relieved from spirit and soul activity.

Thus you will see that a careful study of all the processes connected with growth and development in the healthy and the diseased human organism leads to the conclusion that there is an interaction between the phenomena of disease. Emaciation is one phenomenon. But in its relation to the tubercular tendency, it is part of the disease. Indeed I would say that the phenomena of disease are organically linked up. They constitute an ideal organisation. One such phenomenon belongs in a sense to another. Therefore it is entirely reasonable to come to the help of an organism—keeping to the example of incipient tuberculosis—which has not the strength to react adequately and to provoke from outside the necessary reaction, viz. that one form of disease is made to follow on another. The doctors of old enunciated this truth as a significant educational rule of medicine. They said: The danger of being a physician is that he must not only be able to cure sicknesses but must also provoke them. And in the same measure in which the physician is able to heal diseases he can also provoke them. The ancient world was more aware of these subtle inter-relationships (through the atavistic power of clairvoyance) and they beheld in the physician a double power, who could smite with sickness, if he were of evil will, as well as cure. This aspect of medicine is associated with the need to provoke certain states of disease, in order to put them into a certain relation to others. Such conditions as coughing, pains in the throat and chest, emaciation, persistent fatigue, profuse nocturnal perspiration, all are symptoms of disease, yet they must sometimes be provoked, even though they are diseased.

This will naturally lead to the duty not to abandon the sick person when only half-healed, i.e. when the necessary phenomena have been provoked for then the second stage of the healing process begins. We must not only see to it that the appropriate counter-reactions have taken place, but that these reactions are now cured and the whole organism restored to its proper way of functioning. Thus in tubercular cases, having stimulated coughing and pains in the throat, for example, we must then pay heed to the processes of elimination; for there will then be always a tendency to constipation and stasis. It will be necessary to quicken the digestive function into a function of evacuation, even to the extent of stimulating diarrhea. It is always necessary to stimulate diarrhea, following the provoked coughing, pains in the throat and similar symptoms. For we must not consider or treat manifestations of the upper sphere, as though confined to that sphere alone. We must often seek a cure through the processes of the lower sphere, even where there is no direct material connection but merely a correspondence.

These correspondences deserve the most careful consideration. Let us take as an example the typical fatigue and exhaustion. I should prefer not to regard this fatigue as purely subjective, but as organically determined, as emerging always when the metabolic processes are not fully controlled by the upper sphere. Now if these conditions of fatigue have to be stimulated in the treatment of tuberculosis, they must be subsequently countered, at the appropriate moment, by means of a diet which activates the digestion. (We shall deal later with the special requisites of such a diet). Thus the person in question will digest his food better and more easily than usual.

Emaciation, similarly, should receive a dietary treatment, leading to a degree of fat formation which cushions the organs and their tissues. And the subsequent treatment of night sweating, after powerful stimulation, must be through the suggestion of activities in which there are spiritual efforts to be made; the patient makes efforts bound up with thoughts, which make him sweat until a normal perspiration is gradually regained.

It is obvious that if we first realise the correspondence between the upper and lower sphere in man, by a correct understanding of the cardiac function, then we can understand the first fore-shadowing of the disease on the functional plane in the etheric body, as we have done in the case of Neurasthenia and Hysteria. Then we can pass on to an understanding of its imprints on the organic and physical structure, and finally to the physiognomy of the disease as a whole. This comprehensive image will enable us to stimulate the course of sickness in the direction of a more or less secondary disease, in order, when the time has come, to lead the whole process back to health.

Of course the worst obstacles to these therapeutic methods are external and social conditions; therefore medicine is to a large extent a social problem. On the other hand, the patients themselves offer grave difficulties, for they expect their doctors to “get rid of something”, as they often express themselves. But if we simply “get rid of” some existent condition, it may well be that we make their state worse than before. This must be taken into account; often one does make them worse than before, but they must then wait till the opportunity arises to restore them to health once more. Before that can happen, however, as many of you can testify, they have only too often fled and ceased treatment!

So the proper study of both the sick and the sound human being convinces us that the physician must have a hand in the after-treatment if the whole treatment is to be of real value. And you must direct your efforts publicly to this goal. We live in a time of belief in authority and it should not be difficult to initiate such public efforts and emphasise their necessity. I must, however, beg your permission to observe that neither the individual patients nor the medical profession find it inopportune to follow up all the ultimate ramifications of disease, and are more or less satisfied if they have “got rid of” something.

You will observe that this correct perception of the role of the heart in the human organism is able to lead us gradually into the essence of the state of disease. It is, however, vital to note the radical difference between the activities of the lower organic sphere, which have to some degree overcome external chemical processes (but are yet at the same time somewhat like the upper activities)—and the upper activities which are opposed and polar to them.

It is extraordinarily difficulty to define this organic dualism adequately, for our language has hardly any terms to indicate processes contrary to the physical and the organic. But perhaps you will understand clearly—and I shall not hesitate to come up against possible prejudices amongst you—if I try to elucidate this dualism with the following analogy. We shall deal in detail with the subject later on.

Let us think of the qualities proper to any sort of material substance, that is, the qualities essential to its working when absorbed into the lower sphere of the organism, e.g. through the digestion. But if I may use the expression—we can homeopathise, we can dilute the aggregate states of the substances in question. This is what happens if one dilutes in the way of homeopathic doses. Here something occurs which does not receive due attention in the Natural Science of today, for mankind has a strong tendency to abstractions. They say, for example, that from a source of light—for example, the sun—the light radiates in all directions, and finally disappears into infinity. But this is not true. No such form of activity vanishes into infinite space, but it extends within a certain limited orb and then rebounds elastically, returning to its source, although the quality of this return is often different from its centrifugal quality. (See Diagram 5). In Nature there are only rhythmical processes, there are none which continue into infinity. They revert rhythmically upon themselves. That is not only the case in quantitative dispersion, but also in qualitative. If you subdivide any substance, it has at first certain distinctive qualities. These qualities do not decrease and diminish ad infinitum; at a certain point, they are reversed and become their opposites. And this intrinsic rhythm is also the foundation of the contrast between the upper and lower organisation. Our upper organisation works in a homeopathic way. In a certain sense it is diametrically opposed to the process of ordinary digestion, its opposite and negative. Therefore we might say that when the homeopathic chemist manufactures his minute dilutions, he thereby transfers the qualities which are otherwise linked with the lower organic sphere, into those which belong to the upper sphere. This is a most significant inner relationship and we shall discuss it in the ensuing lectures.