The Rudolf Steiner Archive

In the festival of Christmas we have something given to us that directs the thoughts of all circles of Christian people straight to the very deepest problems of the evolution of man upon earth. Regard the events of history from whatever aspect you will, examine them and try to arrive at an understanding of evolution, search how you will for the meaning of man's evolution on earth,—in all history you will find no thought that has such power to lift the soul to the contemplation of the whole becoming of man as the thought of the Mystery of Golgotha, as the thought that is contained in the Christian festival.

If we look back to the beginning of man's evolution upon earth, and then follow it up through the thousands of years that preceded the Mystery of Golgotha, we shall find through that time that, no matter how great and grand the achievements of the peoples in the various nations, all these achievements constituted in reality a kind of preparation—they were a preparatory stage for that which took place for the sake of mankind at the Mystery of Golgotha. Again, if we study what has happened since the Mystery of Golgotha, there too we shall find we can only understand it when we remember that the Christ who went through the Mystery of Golgotha has taken active part in the evolution of man ever since.

Many things in human evolution may at first appear incomprehensible; but if we investigate them without narrow-mindedness or prejudice—for instance, prejudices of the kind which believe that unknown divinities come to man's help just where he considers that help is needed, without his having himself to move a finger,—if we leave aside such views, we shall find that even the most distressing events in the course of the world's history can show us how the evolution of the earth has acquired significance and meaning through the fact that Christ has passed through the Mystery of Golgotha. It is good if we study the Mystery of Golgotha—the Christmas Mystery is contained in it—from points of view which can reveal, as it were, the meaning of the entire evolution of man. We know the intimate connection between what takes place in the ethical-moral sphere of man's evolution and what takes place in nature, and a certain understanding of this link between life in nature and the world's moral order enables us to approach also another relationship which we have been contemplating for many years—namely, the relationship of the Christ to that Being whose outer reflection appears in the sun. The followers and representatives of the Christian impulse were not always so hostile as they often are today toward the acknowledgment of this relationship between the Sun-Mystery and the Christ-Mystery. Dionysius, the Areopagite, who has often been mentioned here, calls the sun God's monument, and in Augustine we continually find allusions—even in Scholasticism we find such allusions—referring to the fact that the outwardly visible stars and their movements are images of the divine-spiritual existence of the world. And we must grasp the Christmas Mystery in a far wider connection than is usually done, if we would grasp just that which concerns us most of all in view of the important tasks of the present age. I should like to remind you of something of which I have spoken repeatedly in the course of many years. I have told you how we look back upon the first post-Atlantean age, filled with the deeds and experiences of the ancient Indian nation; how we look back upon the ancient Persian epoch of post-Atlantean humanity; then upon the Egyptian-Chaldean, and upon the Greco-Latin, and at last come to the fifth epoch of the post-Atlantean humanity, our own. Our epoch will be followed by the sixth and by the seventh. And I have drawn your attention to the fact that the Greco-Latin, the fourth epoch of post-Atlantean humanity, stands, as it were, in the centre, and that there are certain connections—you can read of this in my little book The Spiritual Guidance of Mankind—between the third and the fifth epochs, that is between the Egyptian—Chaldean epoch and our own—and that there is also a certain connection between the ancient Persian epoch and the sixth, and between the ancient Indian and the seventh epoch of post-Atlantean humanity. Certain things repeat themselves in a special way in each of these epochs of life.

Once I pointed out that the great Kepler, the successor of Copernicus, had a feeling that his solar and planetary system repeated—of course in a way suited to the fifth post-Atlantean age—what was contained in the world-picture of the Egyptian Mysteries. Kepler expressed this in a certain connection very radically when he said that he had borrowed the vessels of the ancient Egyptian teachers of wisdom and carried them over into our modern times. Today, however, we will consider something which had a central place in the cults performed by the Egyptian Mystery-priests—the Isis-Mysteries. In order to call up before our minds the spiritual connection between the Isis-Mystery and that which lives in Christianity, we need only cast our eyes upon Raphael's famous picture of the Sistine Madonna. The Virgin is holding the child Jesus, and behind her are the clouds, which are really children's faces. We can imagine that the child Jesus has come down to the Virgin from the clouds, through a condensation, as it were, of the thin cloud-substance. But this picture which has arisen out of an entirely Christian spirit is, after all, a kind of repetition of what was revered in the Egyptian Isis-Mysteries, which portrayed Isis holding the child Horus. The theme of this earlier picture is entirely in keeping with that of Raphael's picture. Of course we must not be tempted to interpret this in the superficial way in which it has been done by many people since the 18th century and throughout the 19th century right up to our own days—namely, to consider the story of Christ Jesus and all that belongs to it merely as a metamorphosis, a transformation, of ancient pagan Mysteries. From my book Christianity as Mystical Fact you already know how these things must be considered, but in the sense in which it is explained there we can point to a spiritual relationship between that which arises in Christianity and the old pagan Mysteries.

This Isis-Mystery has as its chief content the death of Osiris and the search of Isis for the dead Osiris. We know that Osiris, the representative of the Sun-Being, the representative of the spiritual sun, was killed by Typhon, who is none other than the Ahriman of the Egyptians. Ahriman kills Osiris, throws him into the Nile, and the Nile carries the body away. Isis, the spouse of Osiris, sets out on her quest and finds him in Asia. She brings him back to Egypt, where Ahriman, the enemy, cuts the body into twelve parts. Isis buries these twelve parts in various places, so that from now on they belong to the earth.

This can show us how profound was the connection between the heavenly and the earthly powers in the conception of Egyptian wisdom. Osiris is, on the one hand, the representative of the Sun-Powers. After having passed through death he is, in various places simultaneously, the force which matures everything that grows out of the earth. The ancient Egyptian sage is quick to imagine how the Powers which shine down to us from the Sun, enter the earth and become part of the earth, and how, as Sun-Powers buried in the earth, they hand over once more to man what matures out of the earth. The Egyptian myth is founded upon the story of Osiris—how he was killed, how his spouse Isis had to set out on her quest for him, how she brought him back to Egypt and he then became active in another form, from out of the earth. One of the Egyptian pyramids depicts the whole event in a most significant manner. The Egyptians not only wrote down in their own particular writing what they knew as the solution to the great cosmic secrets, they also expressed it in their architectural constructions. They built one of these pyramids with such mathematical precision, that its shadow disappeared in the spring equinox owing to the position of the sun—the shadow disappeared into the base of the pyramid and only reappeared in the autumn equinox. The Egyptians tried to express in this pyramid that the forces which used to shine down from the sun are now buried in the earth and stimulate the forces of the earth, so that the earth may produce the fruit which mankind needs.

This, then, is the idea we find present in the minds and hearts of the ancient Egyptians. On the other hand, they look up to the sun, they look up to the lofty Sun Being, and they honour Him. At the same time, however, they relate how this Sun Being has been lost in Osiris, and has been sought by Isis, and how the Being has been found again and is able hereafter to continue his activity in a new and changed way.

Many things which appeared in the Egyptian wisdom must be repeated in a different form during the fifth post-Atlantean age. We must learn more and more to contemplate, upon a spiritual-scientific basis, the Mysteries of the Egyptian priests in a form which is suited to our own age, in the light of Christianity. For the Egyptians, Osiris was a kind of representative of the Christ Who had not yet appeared. They looked upon Osiris as the Sun-Being, but they imagined that this Sun-Being had disappeared and must be found again. We cannot imagine that mankind could lose the Sun-Being, the Christ, Who has now passed through the Mystery of Golgotha; for He came down from spiritual heights, connected Himself with the man Jesus of Nazareth, and now remains connected with the earth. He is present, He exists, as the Christmas carol proclaims each year anew: “Unto us a Saviour is born.” It expresses thereby the eternal, not the transitory nature of this event—that Jesus was not only born once at Bethlehem, but is born continually; in other words, He remains with the life of the earth. The Christ, and what He means for us, cannot be lost.

My dear friends, it is not the Osiris, but the Isis legend that has to be fulfilled in our time. We cannot lose the Christ and what He gives in a higher form than Osiris; but we can lose, and we have lost, that which we see portrayed by the side of Osiris—Isis, the Mother of the Saviour, the Divine Wisdom, Sophia. If we wish to renew the Isis legend, we cannot take it in the form in which it has been transmitted to us—Osiris who is killed by Typhon-Ahriman and carried away by the waters of the Nile, who must be found again by Isis, in order that his body, cut into pieces by Typhon-Ahriman, may be sunk into the earth—no, my dear friends, we must somehow find the Isis legend again, the content of the Isis Mystery, but we must form it out of Imagination, suited to our own times. An understanding will come again for the eternal cosmic truths, when we learn to create in the world of Imagination, as the Egyptians did. We must find the true Isis legend.

Because the Egyptian lived before the Mystery of Golgotha, he was permeated by luciferic powers. If luciferic powers are within man and stir his inner life, moving and weaving through it, then the result will be that the ahrimanic powers will appear to him as an active force outside. Thus the Egyptian who was himself permeated by Lucifer rightly sees a world-picture in which Ahriman-Typhon is active. Now, we must realise that modern man is permeated by Ahriman. Ahriman moves and surges within him, just as Lucifer moved and surged within the Egyptian world. And then, when Ahriman works through Lucifer, man sees his picture of the world in a luciferic form. How does it appear to him? This luciferic picture of the world has been made, it has become increasingly popular and has been adopted in all circles of thought that consider themselves progressive and enlightened.

If we would understand the Christmas Mystery, we must bear in mind that Lucifer is the power who wants to hold back the world-picture in an earlier stage. Lucifer is the power which tries to bring into the modern world-conception that which existed in earlier stages of evolution; he tries to give permanence to that which existed in earlier periods. All that was moral in earlier periods also exists of course today. But Lucifer strives to sever the moral forces as such (the significance of the moral forces lies in this: that they are there in the present, working as seeds for the future), Lucifer strives to sever all moral forces from the world-picture; he only allows the laws of nature, the necessary and natural aspect, to appear in this world-picture. Thus the impoverished human being of modern times possesses a wisdom of the world in which the stars move according to a purely mechanical necessity, devoid of morality; so that the moral meaning of the world's order cannot be found in their movements.

This, my dear friends, is a purely luciferic world-picture. Just as the Egyptian looked out into the world and saw in it Ahriman-Typhon as the one who takes Osiris away from him, so we must look at our luciferic world-picture, at the mathematical-mechanical world-picture of modern astronomy and of other branches of natural science, and we must realise that the luciferic element rules in this world-picture, just as the typhonic-ahrimanic element ruled in the Egyptian world-picture. Just as the Egyptian saw his outer world-picture in an ahrimanic-typhonic light, so modern man, because he is ahrimanic, sees it with luciferic traits. Lucifer is there, Lucifer is active there. Just as the Egyptian imagined that Ahriman-Typhon was active in wind and weather and in the snowstorms of winter, so modern man, if he wishes to understand things, must imagine that Lucifer appears to him in the sunshine and in the light of the stars, in the movements of the planets and of the moon. The world-conception of Copernicus, Galileo and Kepler, is a luciferic conception. Just because it is in keeping with our ahrimanic forces of knowledge, its content—please note the distinction—its content is a luciferic one.

When the Mystery of Golgotha took place, the divine Sophia, the wisdom that sees through the world and enables man to comprehend the world, worked in a twofold way:—in the revelation to the poor shepherds in the fields, and in the revelation to the wise men from the East. This was the twofold working of the divine Sophia, the heavenly wisdom. This wisdom, which was still to be found in its later form among the Gnostics, and which the early Christian Fathers and Teachers of the Church learned from the Gnostics and used to enable them to understand the Mystery of Golgotha—this wisdom could not be continued into our times, it was overwhelmed and killed by Lucifer, just as Osiris was killed by Ahriman-Typhon. We have not lost Osiris—the Christ—we have lost that which for us takes the place of Isis. Lucifer has killed it But the Isis-Being killed by Lucifer was not sunk into the earth, as Typhon sunk Osiris into the Nile; Lucifer carried the Isis-Being, the divine wisdom whom he had killed, out into the world's spaces; he sunk her into the world's ocean. When we look out into this ocean and see the stars moving only according to mathematical lines, then we see the grave of the world's spiritual essence; for the divine Sophia, the successor of Isis, is dead.

We must give form to this legend, for it sets forth the truth of our times. We must speak of the dead and lost Isis, the divine Sophia, even as the ancient Egyptians spoke of the dead and lost Osiris. We must set out in search of the dead body of the new Isis, the dead body of the divine Sophia, with a force which, although we cannot yet rightly understand it, is nevertheless in us—with the force of the Christ, with the force of the new Osiris. We must approach luciferic science and seek there the coffin of Isis; in other words we must find in that which natural science gives us something which stimulates us inwardly towards Imagination, Inspiration and Intuition. This brings to us the help of Christ within—Christ, Who remains hidden in darkness if we do not illuminate Him with divine wisdom. Armed with this force of the Christ, with the new Osiris, we must set out in search of Isis, the new Isis. Lucifer does not cut Isis in pieces, as Ahriman-Typhon did with Osiris; on the contrary, Isis is spread out, in her true shape, in the beauty of the whole Universe. Isis shines out of the cosmos in an aura of many shining colours. We must learn to understand Isis when we look out into the Cosmos; we must learn to see this Cosmos in an aura of shining colours. But just as the Ahriman-Typhon cut Osiris into pieces, so Lucifer blurs and washes out the colours in all their clear distinctness, blends and merges into one single whole the parts which are so beautifully distributed over the heavens, the limbs of the new Isis which go to make the great firmament of the heavens. Even as Typhon cut Osiris in pieces, so Lucifer blends the manifold colours that stream down to us from the whole aura of the cosmos into a uniform white light that streams through the universe. It is that light which Goethe combated in his Theory of Colours, repudiating the statement that it contains all the colours, which in truth are spread out over the marvellous and manifold and secret deeds of the whole cosmos. But we must pursue our search until we find Isis, and when we have found her, we must learn how to place out into the universe what we are then able to discover and to know. We must having a living picture in our minds of all that we have acquired through the newly-found Isis, so that the whole heavens become for us spiritual again. We must understand Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan from within. We must bear out into the heavenly spaces that which Lucifer has made of Isis, just as Isis buried in the earth parts of the body of Osiris, cut into pieces by Typhon-Ahriman. We must realise that through the force of the Christ we can find an inner astronomy, which reveals to us once more the origin and life of the cosmos, as grounded in the force of the spirit. And then, when we have this insight into the cosmos, awakened through the newly-found power of Isis, which is now become the power of the divine Sophia, then will the Christ, Who has united with the earth since the Mystery of Golgotha, become active within us, because then we shall know Him. It is not the Christ we lack, my dear friends, but the knowledge and wisdom of the Christ, the Sophia of the Christ, the Isis of the Christ.

This is what we should engrave in our souls, as a content of the Christmas Mystery. We must realise that in the 19th century even theology has come to look upon the Christ merely as the Man of Nazareth. This means theology is completely permeated by Lucifer. It no longer sees into the spiritual foundations of existence. External natural science is luciferic; theology is luciferic. Of course if we are speaking of the inner aspect of the human being we can just as well say that in his theology man is ahrimanic. Then in the same way we must say of the Egyptian that he is luciferic, just as we say of him that his perception of the external world is ahrimanic.

The Christmas Mystery must be grasped anew by modern man. Let him realise that first of all he must seek Isis, in order that Christ may appear to him. The cause of the misfortunes and troubles in modern civilisation is not that we have lost the Christ Who stands before us in a far greater glory than Osiris did in the eyes of the Egyptians. We have not lost Him and need not to set out in search of Him, armed with the force of Isis—what we have lost is the wisdom and knowledge of Christ Jesus. This is what we must find again, with the help of the force of Christ which is in us.

This is how we must look upon the content of the Christmas festival. For many modern people Christmas is nothing but an occasion for giving and receiving presents, something which they celebrate every year through habit. The Christmas festival has become an empty phrase like so many other things in modern life. And it is just because so many things have become a phrase, that modern life is so full of calamities and chaos. This is in truth the deeper cause for the chaos in our modern life.

My dear friends, if in this community, we could acquire the right feelings for everything which has become words, has become a phrase in modern life, and if these feelings could enable us to find the impulses needed for a renewal, then this community, which calls itself the anthroposophical community, would be worthy of its existence. This community should understand how terrible it is in our age that such things as the Christmas festival should be kept up as a mere phrase. We should be able to understand that in future this must not happen, and that many things must be given a new content, so that instead of acting out of old habits, we act out of new and fresh insight. If we cannot find the inner courage needed for this, then we share in the lie which keeps up the yearly Christmas festival merely as a phrase, celebrating it without any true feeling. Do we really rise to the highest concerns of humanity when we give and receive presents every year at Christmas out of habit? Do we lift ourselves up to the highest concerns of humanity when we listen to the words—which have also become a phrase—spoken by the representatives of this or that religious community? We should forbid ourselves to continue in this inner hollowness of our Christmas celebrations. We should make the inner decision to give true and worthy content to such a festival, which should raise mankind to the comprehension of the meaning of its existence. Ask yourselves, my dear friends, whether the feelings in your hearts and souls, when you stand before the Christmas tree and open the presents which are given out of habit, and the Christmas cards containing the usual phrases—ask yourselves whether there are living in you feelings that can raise mankind to an understanding of the sense and meaning of its evolution on earth! All the trouble and sorrow of our time is due to this—we cannot find the courage to lift ourselves above the phrases of our age. But it must happen, a new content must come—a content which can give us entirely new feelings that stir us mightily, even as those were stirred who were true Christians in the first Christian centuries, and who knew that the Mystery of Golgotha and the appearance of Christ upon the earth was the highest which man could experience. Our souls must again acquire something of this spirit

Oh, my dear friends, the soul will attain to altogether new feelings if it is willing to experience the new Isis legend within modern humanity. Lucifer kills Isis and transfers her body into the cosmic spaces, which have become a mathematical abstraction, or the grave of Isis; then comes the search for Isis, and her discovery through the impulse given by the inner force of spiritual knowledge, which places into the lifeless sky that which stars and planets reveal through an inner life, so that they appear as monuments of the spiritual powers that surge through space. We look in the right spirit towards the ‘manger’ when we first let the powers that surge through space kindle our feeling, and then look at that Being Who came into the world through the Child. We know that we bear this Being within us, but we must understand Him. Just as the Egyptians looked from Isis to Osiris, so we must learn to look again to the new Isis, the holy Sophia. The Christ will appear in spiritual form during the 20th century, not through an external happening, but inasmuch as human beings find that force which is represented by the holy Sophia. The present age has the tendency to lose this Isis-force, this force of the Mary. It was killed by all that arose with the modern consciousness of mankind. New forms of religion have in part exterminated just this view of the Mary.

This is the Mystery of modern humanity. The Mary-Isis has been killed, and she must be sought, just as Osiris was sought by Isis; but she must be sought in the wide space of heaven, with that force that Christ can awaken in us, if we give ourselves to Him in the right way.

Let us picture this rightly, let us immerse ourselves in this new Isis legend which must be experienced, and let us fill our souls with it. Only then shall we experience in a true sense this Holy Eve of Christmas, leading us into Christmas Day, the Day of Christ. My dear friends, this anthroposophical community can become a community of human beings united in love because of the search in which they set out together. Let us realise this most intimate and dear task, let us go in spirit to the manger and bring to the Child our sacrifice and our gift, in the knowledge that something altogether new must fill our souls, in order that we may undertake the tasks which can lead mankind out of barbarism into a new civilisation.

To this end it must really be so among us that one helps the other in love, so that a real community of souls arises in which envy and all such things disappear, and in which we do not look each at our own particular goal, but face together, united in love, the great goal which we have in common. The Mystery which the Christmas Child brought into the world contains this—to look at a goal in common, without discord among us. For the common goal implies union and harmony. The light of Christmas should shine as a light of peace, a light that brings peace outside, only because first of all it sheds an inner peace into the hearts of men. We should understand this and say together: Let us realise this and work together with love in the great task. Then, and only then, shall we understand Christmas. If we cannot realise this, we shall not understand Christmas. Let us remember that when we do sow discord, this discord hinders us in understanding the One who appeared among us on Christmas Eve. Can we not pour this Christmas Mystery into our souls, as something which unites our hearts in love and unity? We cannot do this, my dear friends, unless we understand what Spiritual Science really means. Nothing will grow out of this community if we merely bring into it ideas and impulses we have collected from all comers of the world, where phrase and routine hold sway. Let us remember that our community is facing a difficult year, that all forces must be gathered together, and let us celebrate Christmas in this spirit. Oh, my dear friends, I should like to find words which appeal deeply to the heart of each one of you on this evening. Then each one of you would feel that my words contain a greeting which is at the same time an appeal to kindle Spiritual Science within your hearts, so that it may become a force which can help humanity to raise itself up again from its terrible oppression.

These, my dear friends, are the aspects from which I have gathered the thoughts which I wished to give you. Be sure that they are meant for each one of you, as a warm Christmas greeting, as something which can lead you into the New Year in the very best way. In this spirit, accept my words as a warm and loving Christmas greeting.

Isis-Sophia
Des Gottes Weisheit,
Sie hat Luzifer getötet
Und auf der Weltenkräfte Schwingen
In Raumesweiten fortgetragen.

Christus-Wollen
In Menschen wirkend;
Es wird Luzifer entreißen
Und auf des Geisteswissens Booten
In Menschenseelen auferwecken
Isis-Sophia,
Des Gottes Weisheit.

Isis-Sophia
Wisdom of God:
Lucifer has slain her,
And on the wings of the world-wide Forces
Carried her hence into Cosmic space.

Christ-Will
Working in man:
Shall wrest from Lucifer
And on the boats of Spirit-knowledge
Call to new life in souls of man
Isis-Sophia
Wisdom of God.

When it is a question of understanding the Event of Golgotha in the sense of the Christmas Mystery we may look in two directions: Towards the starry heavens with all their secrets on the one side and towards the inner being of man with all its secrets on the other. During these lectures I have spoken of how the Magi from the East recognised, from the starry heavens, the Coming of Christ Jesus upon the earth and of how from the visions arising out of man's inner being the simple shepherds in the field received the proclamation of this Saviour of mankind. And once again today we will turn our attention to these two directions whence, in reality, all knowledge comes to man—whence the highest knowledge of all, the knowledge of the very meaning of the earth, had to come.

In the epochs which preceded the Mystery of Golgotha the attitude of the human soul to the universe and to itself was quite different from what it was after the Mystery of Golgotha. This fact, of course, is not very vividly apparent to an external study of history because the ancient form of knowledge belongs to ages lying long, long before, thousands of years before the Mystery of Golgotha. By the time the Mystery of Golgotha was drawing near, this form of knowledge had already become feebler, and truth to tell it was only individual, very outstanding men like the three Magi from the East who possessed such far-reaching knowledge as was then manifest. And on the other side it was only possible for men particularly sensitive to inner things like the shepherds—men of the people—to bring such visions out of sleep as these shepherds brought. But in both the Magi and the shepherds it was a legacy of that ancient knowledge through which men had once been related to the universe. Even in our time we could not say, especially not in regard to the actual present, that men give very clear expression to that form of knowledge which has entered into the evolution of humanity since the Mystery of Golgotha. Speaking generally, however, what we are going to speak about this evening, holds good. The pre-Christian attitude to the starry heavens was such that men did not regard the stars in the prosaic, abstract way that is current nowadays. The fact that these men of olden times spoke of the stars as if they were living Beings was not due, as an imperfect science believes, to mere fantasy, but to a spiritual, although instinctive, atavistic perception of the starry heavens. Looking at the starry heavens in olden times men did not merely see points or surfaces of light but something spiritual, something that made them able to describe the constellations as they did, for to them the several planets of our system were ensouled by living beings. Men beheld the spiritual in the wide heaven of the stars. They saw the starry heavens as well as the mineral and plant kingdoms in their spiritual reality. It was with one and the same faculty of knowledge that men of old beheld these three regions of existence. They spoke of the stars as beings endowed with soul and also of the minerals and the plants as beings endowed with soul.

We must not think that the faculties of knowledge in olden times were similar to ours. A little while ago I spoke to you about a stage of knowledge which, although it was not so very different from our own, is nevertheless difficult for many people today to picture. I said that the Greeks, in the earliest period of their culture, did not see the colour blue, that the heavens were not blue to them. They perceived the colours that lie more towards the active side, towards the side of red-yellow. Nor did they paint in the shades of blue known to us. Blue came only later into the range of human perception.

Think of all shades of blue being absent from the world, and therefore of green looking different from what it does today, and you will realise that the world around the Greek did not appear to him as it appears to humanity today. For the men of much earlier times the surrounding world differed still more. And then from the world seen by men of old, the spiritual withdrew—withdrew from the worlds of stars, of minerals, of plants. The vivid active colours became duller and out of the depths there appeared what is experienced as blue. As the faculty for the perception of blue, of the darker colours arose, what the men of old experienced in the astrology which spoke to them in a living language, active and full of colour, changed into the grey, colourless geometry and mechanics which, drawing it as we do from our inner being, no longer enables us to read from the environment the secrets of the starry worlds. The ancient astrology was transformed into the world we picture today in the sense of Copernicus, Galileo, Kepler, into the world of celestial mechanics, of mathematics.

That is the one side. The other side is that in those olden times men possessed a deep, inner faculty for perceiving what was streaming around them out of the earth—the fluids of the earth. The fluids of the earth, the qualities of earth announced themselves as the counterpart of the starry heavens to certain inner faculties of perception. Man in olden times was highly sensitive to the characteristics of the climate of his country, of the soil on which he lived. A chalk or granite soil was experienced as different radiations from the Earth. But this was not a dim feeling or experience; it arose like colours or clouds inwardly felt, inwardly experienced. Thus man experienced the earth's depths; thus, too, the soul in his fellow-man and the life of animals. The experiences were more living, more intense. It was with a faculty of external knowledge that man gazed into the spirituality of the starry heavens, into the spirituality of the minerals and plants, with his atavistic, instinctive clairvoyance; and it was with instinctive inner vision that he perceived what was living spiritually in the earth's depths. He spoke not merely of chalk soil but he experienced specific elemental beings: one kind from chalk soil, other kinds from granite or gneiss. He felt what was living in other human beings as an aura but an aura bestowed upon man from the earth; particularly did he feel the animals with their aura as beings of the earth. It was as though the ground, soil and the inner warmth of the earth continued on in the whole animal world. When a man of old saw the butterflies over the plants he saw them drawing along with them what was rising from the earth; as in an auric cloud he saw animal life flowing over the earth.

All this gradually withdrew and the prosaic world remained for man's faculty of perception which now became external He began now to behold the world around him as we behold it, in its colours and so forth—without perceiving the spiritual. And what man had once seen through faculties of inner perception was transformed into our modern knowledge of nature; what he had seen spiritually through faculties of external knowledge was transformed into our modern mathematics and mechanics.

Thus out of the qualities which the simple shepherds in the field brought to their inner vision we have developed the modern view of nature; and out of what the Magi from the East brought to their faculty of perceiving the Star, we have developed our dry mathematics and mechanics. The faculties of outer and inner perception were still so rich in individual men at that time that the mystery of the birth of Jesus could announce itself from these two sides.

What really underlay this faculty of perception? During the period between death and a new birth, during the time through which we lived before entering through birth into earthly existence we have literally passed through the cosmic expanses. Our individuality was not then bound to the space enclosed by the skin; our existence was spread over cosmic expanses. And the faculty of magical vision still possessed by the wise men from the East was essentially a faculty which entered strongly into the human being from the period between death and birth—that is to say, it was a ‘pre-natal’ faculty. What the soul lived through before birth within the world of stars awakened to become a special faculty in those who were pupils of the Magi. And when the pupils of the Magi developed this particular faculty they were able to say: “Before I came down to this earth I had definite experiences with Mercury, with Sun, with Moon, with Saturn, with Jupiter.” And this cosmic memory enabled them to behold the spiritual in the whole external world as well, to see the destiny of man on earth. They saw it out of their memory of existence before birth within the world of stars.

The faculties by means of which the earth's depths, the mysteries of the souls of men and of the nature of the animals were perceived, were faculties which at first developed in germinal form in the human being and which manifested for the first time after death—but they were youthful faculties, potentially germinal. Although it is after death that these faculties become particularly creative, in earthly life they arise as potentially germinal forces during the first period of earthly life, in the child. The forces of growth in the child which bud and sprout forth from the spiritual, these forces of the child withdraw in later life from the human being. They withdraw and we are then filled more with those forces which were there before birth. But after death these child forces appear again. It was only specially gifted men who retained them on into old age. I have already said here that such faculties of genius as we have in the later years of life are due to the fact that we have remained more childlike than those who do not have these faculties or have them in a lesser degree. The maintenance of childlike faculties on into later life equips us with inventive faculties and the like. The more we can retain childlike faculties in mature years, the more creative we are. But these creative forces appear again more particularly after death.

Among individual peoples of pre-Christian times it had been possible for the after-death faculties to be fructified by those that had remained from before birth. Because such men allowed the kind of knowledge possessed by the Magi from the East to withdraw and the after-death knowledge to come more to the fore, and because the pre-birth faculties were able to fructify the after-death faculties, the gift of prophecy developed in these men, the gift of foretelling the future prophetically with the after-death faculties. Those whom we call the Jewish Prophets were men in whom the after-death faculties were particularly developed; but these faculties did not remain merely in the instinctive life as in the simple shepherds in the field to whom the annunciation was made, they were penetrated by those other faculties which had developed to greater intensity among such people as the Magi from the East, and which led to special knowledge relating to the secrets of the stars and the happenings in the heavens.

 Starry heavens ................................ 

 Earth's depths

 Mineral world ................................. 

 Human soul

 Plant world ................................... 

 Animal life

 Pre-birth faculties ........................... 

 After-death faculties

It will now be clear to you that the proclamation to the shepherds in the field and the knowledge of the Magi from the East were necessarily in agreement. The knowledge possessed by the Magi from the East was such that they were able to behold deep secrets of the starry heavens. Out of those worlds in which man lives between death and a new birth, out of those worlds whence came the faculties enabling them to penetrate the starry heavens, out of an enhancement of this knowledge this vision came to them: From that world which does not primarily belong to life between birth and death but to the life between death and a new birth—from that world a Being, the Christ, is coming down to the earth. The approach of Christ was revealed to the Magi out of their knowledge of the stars.

And what was the revelation to the shepherds in the field whose special faculty was to experience the Earth's depths?—The Earth became something different when the Christ was drawing near. The Earth felt this approach of Christ, bore in herself new forces because of Christ's approach. The pure-hearted shepherds in the field felt, from out of the depths, what the Earth was reflecting, the way in which the Earth was reacting to the approach of Christ. Thus the cosmic expanses proclaimed to the Magi from the East the same as the earth's depths proclaimed to the shepherds.

This happened at a time when remains of the old knowledge were still in existence. We are concerned here with men who were exceptional, even in those days, with men like the three. Magi from the East and these particular shepherds in the field. Both had retained, each in their own way, what had more or less disappeared from humanity in general. This was the reason why the Mystery of Golgotha, when its time was drawing near, could be proclaimed to them as it was.

In studying these things we must add to the ordinary, historical view, the knowledge that comes from Spiritual Science. We must try, as it were, to fathom the expanses of space and the depths of the life of the soul. And if we fathom the expanses of space in the right way we begin to understand how the wise men from the East experienced the approach of the Mystery of Golgotha. If we try to plumb the depths of the life of soul we begin to understand how the shepherds received the tidings of what was coming so near to the earth that the earth herself became aware of the approach of these forces. The faculties connected with existence before birth, which were manifested in the Magi, correspond more to an intellectual element—different, of course, in those times from what it is today; they correspond more to knowledge. What worked in the shepherds corresponds more to will, and it is the will that represents the forces of growth in the universe. The shepherds were united in their will with the Christ Being Who was approaching the earth. We feel, too, how the stories of the wise men from the East—although they are so inadequately recorded in the modern Bible—we feel how they express the kind of knowledge with which the wise men approached the Mystery of Golgotha; it came from their consciousness to the external universe. We feel that the story of the proclamation to the shepherds points to the will, to the heart, to the life of inner emotion. “Revelation of the God from the heavens and Peace to those men on Earth who are of good will.” We feel the streaming of the will in the proclamation to the shepherds. The light-filled knowledge possessed by the Magi is of a quite different character.

We realise the profundity and significance of the knowledge in the Magi and the proclamation to the shepherds as narrated in the New Testament when we try to fathom the nature of human knowledge and of human will—faculties connected with existence before birth and after death.

Starry heavens		Earth's depths
Mineral world		Human soul
Plant world		Animal life
Pre-birth		After-death
faculties		faculties
Intellect		Will

I have said that what was a world of spirit to the men of old—the stars, the minerals, the plants—I have said that this has become for us the tapestry of the sense-world; what was formerly inner knowledge has drawn to the surface. If we picture to ourselves the knowledge in the shepherds as being inward and what manifested in the Magi as being outward, it was this outward external knowledge in the Magi which reached out into space and there perceived the spirit The inner life leads to perception of the earth's depths.

The inner kind of knowledge manifested in the shepherds (red in diagram) grows, during the further evolution of humanity, more and more outwards and becomes the external perception of today, becomes what we call empirical perception. What gave the Magi their knowledge of the world of stars draws inwards, more backwards towards the brain and becomes our mathematical, mechanistic world (green in diagram). A crossing took place; what was inner knowledge, pictorial, naive, instinctive imagination in pre-Christian times becomes our external knowledge, perception through the senses. What was once external knowledge encompassing the world of stars draws inwards and becomes the dry, geometrical-mathematical, mechanistic world which we now draw forth from within us.

Through inner enlightenment man of today experiences a mathematical, mechanistic world. It is only outstanding persons like Novalis who were able to feel and give expression to the poetry and deep imagination of this inner, mathematical world. This world of which Novalis sings the praises in such beautiful language is, for the ordinary man of today, the dry world of triangles and quadrangles, of squares and—sums and differences. The ordinary human being is prosaic enough to feel this world to be barren, dry; he has no love for it. Novalis, who was an outstanding person, sings its praises because there was still alive in him an echo of what this world was before it had drawn inwards. In those times it was the world out of which the Jupiter Spirit, the Saturn Spirit, the Spirit of Aries, of Taurus, of Gemini was perceived. It was the ancient light-filled world of stars which has withdrawn and in the first stage of its withdrawal becomes the world which seems to us to be dry, mathematical, mechanistic.

The faculty that intensified in a different form in the shepherds in the field to a perception of the voice of the Angel in the heights has become dry, barren and feeble in us—it has become our perception of the external world of sense; with it today we perceive minerals and plants, whereas with the old faculty, although it was hardly articulate, men perceived the earth's depths or the world of men and animals.

What today has faded into the mathematical-mechanistic universe, what was once astrology, contained such a power that the Christ was revealed to the Magi as a Being of the Heavens. What today is our ordinary knowledge through the senses, with which we see nothing but the green surface of grass, the brown skins of animals and the like—to this kind of knowledge when it was still inward, when it had not yet drawn outwards to the eyes, to the skin, there was revealed to the shepherds in the field the deep influence on the earth, the power with which the Christ would work in the earth, what the Christ was to be for the earth.

We, my dear friends, must find the way whereby the inner faculty that is now dry mathematics may intensify pictorially to Imagination. We must learn to grasp the Imagination given us by Initiation Science. What is contained in these Imaginations? They are in truth a continuation of the faculty with which the Magi from the East recognised the approach of Christ. The Imaginations are the budding, the offspring of what the men of old saw in the starry constellations, the star-imaginations, the mineral imaginations, in gold, silver, copper. The men of old perceived in Imaginations, and their offspring are the mathematical faculties of today. The mathematical faculties of today will become those faculties which understand the Imaginations. Thus by the development of the inner faculties men will have to seek for the understanding of the Christ Being.

But external perception must also be deepened, become more profound. External perception has itself descended from what was once the life of inner experiences, of instinct in man. The power which among the shepherds in the field was still inward, in their hearts, is today only in eyes and ears; it has shifted entirely to the external part of man and therefore perceives only the outer tapestry of the sense-world. This power must go still further outwards. To this end man must be able to leave his body and attain Inspiration. This Inspiration—a faculty of perception which can be attained today—will then, out of Initiation Science, be able to give the same as was given in the proclamation to the naive, inner knowledge of the shepherds in the field.

Astrology as it was to the Magi, heart-vision as it was in the shepherds. With the knowledge that comes from Initiation Science through Imagination and Inspiration modern man will rise to the spiritual realisation to the living Christ. Men must learn to understand how Isis, the living, divine Sophia, had to disappear when the time came for the development which has driven astrology into mathematics, into geometry, into the science of mechanics. But it will also be understood that when living Imagination resurrects from mathematics, phoronomy and geometry, this means the finding of Isis, of the new Isis, of the divine Sophia whom man must find if the Christ Power that is his since the Mystery of Golgotha is to become alive, completely alive, that is to say, filled with light within him.

We are standing before this very point of time, my dear friends. The outer earth will not provide man with those things which he has become accustomed to desire in modern times. The conflicts called into being by the terrible catastrophes of recent years have already changed a large part of the earth into a field where culture lies in ruins. Further conflicts will follow. Men are preparing for the next great world war. Culture will be wrecked in more ways. There will be nothing gained directly from what seems to modern humanity to be of most value for knowledge and the will External earth life, insofar as it is a product of earlier times, will pass away—and it is an entirely vain hope to believe that the old habits of thought and will can continue. What must arise is a new kind of knowledge, a new kind of willing in all domains. We must familiarise ourselves with the thought of the vanishing of a civilisation; but we must look into the human heart, into the spirit dwelling in man; we must have faith in the heart and the spirit of man in order that through all we are able to do within the wreckage of the old civilisation, new forms may arise, forms that are truly new.

Nor will these forms arise if we do not bear in mind with all seriousness what it is that must happen for the sake of humanity. Read in the book Knowledge of the Higher Worlds and you will find it said that a man when he desires to attain higher knowledge must understand what is there called the meeting with the Guardian of the Threshold. It is said that this meeting with the Guardian of the Threshold means that willing, feeling, thinking separate in a certain way, that a trinity must arise out of the chaotic unity in man. The understanding that must come to the pupil of Spiritual Science through his knowledge of what the Guardian of the Threshold is, must come to the whole of modern mankind in regard to the course of civilisation. In inner experience, though not in outer consciousness, humanity is passing through the region that can also be called a region of the Guardian of the Threshold.

It is so indeed, my dear friends; modern humanity is passing over a threshold at which stands a Guardian, a Guardian full of meaning, and grave. And this grave Guardian speaks: “Cling not to what has come as a transplant from olden times; look into your hearts, into your souls, that you may be capable of creating new forms. You can only create these new forms when you have faith that the powers of knowledge and of will for this spiritual creation can come out of the spiritual world.” What is an event of great intensity for the individual who enters the worlds of higher knowledge, proceeds unconsciously in present-day mankind as a whole. And those who have linked themselves together as the anthroposophical community must realise that it is one of the most needed of all things in our days to bring men to understand this passing through the region which is a threshold.

Just as man, the knower, must realise that his thinking, feeling and willing separate in a certain sense and must be held together in a higher way, so it must be made intelligible to modern humanity that the spiritual life, the life of rights, and the economic life must separate from one another and a higher form of union created than the State as it has been up to now. No programmes, ideas, ideologies can bring individuals to recognise the necessity of this threefoldness of the social organism. It is only profound knowledge of the onward development of mankind that reveals this development to have reached a threshold where a grave Guardian stands. This Guardian demands of an individual who is advancing to higher knowledge: Submit to the separation in thinking, feeling and willing. He demands of humanity as a whole: Separate what has up to now been interwoven in a chaotic unity in the State idol; separate this into a Spiritual Life, an Equity State, and an Economic State ... otherwise there is no progress possible for humanity, and the old chaos will burst asunder. If this happens it will not take the form that is necessary to humanity but an ahrimanic or luciferic form. It is only through spiritual-scientific knowledge of the passing of the threshold in our present day that can give the Christ-form to this chaos.

This, my dear friends, is something that we must say to ourselves at the time of Christmas too, if we rightly understand Anthroposophy. The little child in the crib must be the child representing the spiritual development towards man's future. Just as the shepherds in the field and the Magi from the East went after the proclamation to see how that which was to bring humanity forward appeared as a little child, so must modern man make his way to Initiation Science in order to perceive, in the form of a little child, what must be done for the future by the Threefold Social Organism based on Spiritual Science. If the old form of the state is not made threefold it will have to burst—and burst in such a way that it would develop on the one side a wholly chaotic spiritual life, completely ahrimanic and luciferic in character, and on the other side an economic life again luciferic-ahrimanic in character. And both the one and the other would drag the state in rags after them. In the Orient there will take place the development more of ahrimanic-luciferic spiritual states; in the West there will be the development more of ahrimanic-luciferic economic life—if man does not realise through the permeation of his being by Christ how he can avoid this, how out of his knowledge and out of his will he can proceed to bring about the ‘threefolding’ of what is striving to separate.

This will be human knowledge permeated by Christ; it will be human willing permeated by Christ. And it will express itself in no other way than that the idol of the unitary state will become threefold. And those who stand properly in the spiritual life will recognise, as did the shepherds in the field, what it is that the earth experiences through the Christ. And those who stand rightly within the economic life, within the economic associations will unfold, in the true sense, a will that brings a Christ-filled social order.

We will remind ourselves of some of the things we have been considering during the last few days. I have spoken of the significant facts that within the compass of the story of the Mystery of Golgotha we have, on the one hand, the proclamation to the simple shepherds and on the other to the Magi from the East, men who according to the ideas prevailing in those times had reached the highest wisdom that it was possible to attain. The Mystery proclaimed itself to the Magi out of the stars and the secrets which were read from the stars. The same was revealed to the unlearned, simple shepherds out of the kind of clairvoyance which could arise in those times in men of piety of heart. I said that these powers were the last remnants of faculties of vision which in much earlier times were normal in humanity and which in the epoch of the Mystery of Golgotha still existed in their final phase among exceptional men, both learned and unlearned. It may therefore be said: At the time when the last remnants of ancient faculties of vision still existed in individual man, faculties capable of grasping the super-sensible aspect of the Event of Golgotha, that Event actually took place on the earth.

Once again let us describe these forms of knowledge. On the one side we have the shepherds. They experience through their naive, instinctive visions, what is happening in the world of men. Such inner visions were due, as I told you, to the forces of the earth which work into the human being. These forces of the earth do not only work into the lower kingdoms but also within the human being. Modern men, especially those living at the present time, no longer have direct inner experiences of these earthly forces which rise as it were out of the earth and then appear as inner visions. But the further we go back in evolution the more we find these inner visions, visions which in their whole configuration and form differ according to the varying climatic conditions, the different regions of the earth, and so forth. What can be discovered externally in this connection is, however, in many ways deceptive, for the men of olden times were wanderers. The faculties of inner knowledge coming to them from the forces of the earth, developed in some region or territory and then, because of the migrations of the peoples and stocks to other territories, were propagated through heredity. It cannot always be said, therefore, that these inner visions were connected directly with the territory where they appeared in men. Just as the animal world has a certain form in a specific part of the earth—in the animals this is expressed more in the outer growth and shape, in the mode of life, etc.—so, when human beings were still closely connected with the forces of nature, they were united in their inner characteristics with the inner forces of the earth. These inner forces of the earth are not, of course, completely independent of the forces of the universe. During his life between birth and death, the human being is given over to these forces of the earth, that is to say, he is given over to them in his physical body and etheric body, not in his astral body and Ego. In his physical body and etheric body man is given over to the forces that are active in the earth kingdoms below him. And as in olden times man was much more dependent upon the physical and etheric bodies than he is today, the workings of the earth within him expressed themselves more in his consciousness and there was within him a certain instinctive activity in his understanding of the world of human beings, of the planet earth and especially of the animal world. In those olden days men had a definite picture, a definite Imagination of every species of animal. Of this Imagination we ourselves have retained only the abstract notion of the ‘species.’ We speak of the wolf-species, the tiger-species, and so forth, and this is the last, abstract remnant of the living pictures that were present in olden times in instinctive vision and perception. Nor was man's relationship to his fellow-men the abstract feeling that it is today when we pass them by without really getting to know and understand them. Through the forces living within him and through his common karma, a definite picture, a definite perception of his fellow-man arose in a man as a concrete, naive Imagination.

Within this ancient humanity there was also living perception of what concerned the earth as a whole planet or—at least it was so among many peoples—the territories on which they dwelt. It was an inward perception of the planet earth, of happenings in the world of men as they expressed themselves in the social life, and also of happenings in the animal world. Our ordinary sense-perception then developed out of this inner faculty. This inward perception, these visionary pictures have in the modern age come entirely to the surface of the senses. They have become the mode of perception that is idolised in natural science where men are only willing to believe what the intellect combines out of the sense-perceptions. This sense-perception with which we view the material world is the descendant of what we find when we study ancient times in human evolution with real insight, undeluded by the phantasmagoria of modern psychology or anthropology. The old inner vision has become our external perception of today.

The other kind of knowledge, represented by the wisdom of the Magi from the East, has become abstract. It has gone the opposite way. Inner vision went to the surface and became our sense-perception. The faculty of outward perception, expressed in the imaginative, instinctive knowledge of the world of the stars and its secrets, in the ancient astronomy which also reckoned with numbers and—to use the platonic term—‘geometrised’ with figures, this form of perception which saw a living mathematics being fulfilled in the cosmos and to which every star was a spiritual reality has gone the opposite way. The other kind of perception went to the surface of the senses and became what we call our empirical knowledge. The external perception of olden times withdrew inwards, into the human being, and became abstract mathematics, abstract mechanics or phoronomy—the mathematical-mechanistic knowledge that arises from within us.

Thus in perception based on the senses and in our mathematical view of the world we have the abstract legacies of old, instinctive visions of mankind. Since the time of the Mystery of Golgotha the last remnants of these ancient visions have disappeared, unintelligible as this fact will be to ordinary anthropology. Among the majority of peoples on the earth they had already disappeared much earlier; for we must go back many thousands of years, to very, very early times before what became the Egypto-Chaldean and Greek cultures proceeded from the Turanian highlands, if we want really to understand the nature of these primeval faculties of vision in man. Yet their last remnants still exist in Christian tradition as in the vision of the shepherds, who, through instinctive, imaginative clairvoyance came to know of a mighty event, and in the vision of the wise men from the East whose wisdom of the stars revealed the same thing. The very last remnants of these ancient modes of perception are given us as a wonderful landmark in our study of evolution. Since the Mystery of Golgotha there has been an increasingly general growth of the modern mode of perception which was already being prepared for in Greek culture; for the one does not pass abruptly into the other, these things are prepared for and die down again. What became intensive only in the modern age, revealing itself since the middle of the 15th century and reaching its zenith in the 19th, although it was last clearly present in the 18th century, especially in the West of Europe—this was prepared for in Greek culture. The ancient spirit-filled vision of the heavens has become abstract mathematics and mechanics. We look at the heavens in the sense of Galileo and Kepler, as if they were intelligible as a mere object of mathematics and mechanics, and what we call perceptions are limited to what the senses alone transmit to us. The power of perception born of the whole being of man which was instinctive in primeval times has become inactive.

It has often been said that humanity must become able once again to unfold real visions.. The mathematical and mechanical knowledge which arise in the inner being must once again be developed to Imagination. The sense-world which becomes the object of speculation and gives rise to all kinds of theories about the sense-processes, wave-vibrations and the like, must again be filled with the perceptions of Inspiration. Thereby men will find the link with their own origin, with the spiritual which is their own true being. We have evolved mathematical conceptions and external sense-perception as the final remnants of these ancient times. And what has come about in the evolution of humanity as a result of this?

Let us think of the 18th century, and of the English philosopher Locke who has had such an influence upon the development of the sciences. Locke speaks of the only form of knowledge that is valid—the knowledge that is transmitted, at the outset, by the senses. It is only a question of combining sense-perception mathematically because in the West—although the East has always resisted this—man has retained only this external sense perception, and inner vision has become purely abstract and mathematical.

And in France, in the 18th century, we find efforts being made to understand the human being, to answer the question: What is the human being in reality? Efforts were made to understand man through the power of knowledge he himself manifests; and we find such a work as Man as Machine by De la Mettrie. This was not the outcome of a sudden idea of one man but of a world-historical necessity of evolution. The corresponding phenomenon in ancient times would have been that the human being would have been understood by means of all the astronomical knowledge to be gained about the heavens—he would have been understood in the light of the whole macrocosm, by means of that ‘qualitative mathematics’ which is none other than ancient astronomy or, if you like, astrology. There would have been a concrete conception of the human being, not indeed gained with our conscious faculties of knowledge, but with the instinctive faculties of men in those times. And what has remained of this? Mathematical lines and forces spread in pure abstraction over the cosmos. The picture of the human being was that of a machine. An ingenious book which pictures man as a network of mathematical and mechanical forces cropped up in the 19th century and deluged all scientific views. Such objections as were raised were, at most, theoretical. People said: “It cannot really be so, something else must, after all, be working in man,” But although it was admitted theoretically that things could not be as they were pictured in Man as Machine, no other power was applied for understanding the human being than the powers used for understanding machines. Men were obliged to pass through this development of the spirit—of the spirit which is supremely abstract here and is able therefore only to grasp what is mathematical. Only so has the consciousness of freedom come to man. Tumultuous as was the urge for freedom in the west of Europe in the 18th century, there is an inner connection between the meagre knowledge of the human being which comes to expression in Man as Machine and the urge for human freedom which became manifest in the French Revolution. On the one side there was the worst possible decadence of knowledge arising from inner powers and, on the other, the insistent demand for recognition of the dignity of man by giving him freedom.

The vision that once arose within man was driven outwards to the senses, faded into external sense-perception. Nothing remained of what had once brought men together with vision: a mere feeling remained as a motivation in social life. And in the 19th century, particularly in Central Europe, in the West already in the 18th century, we find men like Dupuis in the West and Ludwig Feuerbach and others in Central Europe who, with the strange mentality which was then brought to bear on these things, reminded themselves that in the course of development humanity had once seen the spiritual in the macrocosm, had seen Gods or, ultimately, God. But then there arose this strong instinct: “Looking into the external world I have only the tapestry of material life, only what is revealed to sense-perception.” These men said to themselves: “These traditions, all that was once seen shining from the stars which are also things of sense, the spiritual in the world of minerals and plants—all this was fantasy, it was anthropomorphism; with this fantasy men imposed it into the external world. It was not the Gods who created man, but man who, out of his life of soul, created the Gods.” This was what was placed before man in the middle of the 19th century, first by Dupuis and then by Ludwig Feuerbach.

And then men like Darwin and others of similar mentality lent tremendous weight to the idea that man has only the external perceptions of the senses. They founded teachings based entirely on this kind of perception. But then it became apparent that the human being cannot be understood through these teachings. In a marvellous edifice of ideas we have a theory of evolution from the simplest up to the most highly complicated organisms and man is placed at the summit of the animal world. What was understood of the human being? That which could be externally seen through sense-perception.

In France, in the 18th century, man was conceived as a machine; in the 19th century he was seen only from outside and his inner nature was not reached. Only the sheath around man was there. This sheath does stand at the summit of the animal world. But what this sheath surrounds comes from quite different worlds into which there was no longer any insight, because all that remained was the sense-perception into which the ancient clairvoyance had developed, and the mathematics and mechanics into which the old spiritual science of astronomy had developed. Through the science arising from within, man could only be conceived of as a machine; and with the science relating to the external world, man could not be conceived at all, but only his sheath. Nor is there any realisation today of the extent to which the human being himself has been lost. Men study the anatomy and physiology of the animals and with certain modifications transfer this knowledge to the human being. But in the modern striving for knowledge there is no real understanding of the human being. From science—the highest authority recognised today—no conscious understanding of the human being is to be gained. Man as machine, comprehension of the material world in which the human being is not to be found—these have been the forerunners of our scientific mentality.

In one of the most recent books (another has since appeared, for the brochures aiming at refuting Anthroposophy are growing now into whole volumes)—in a fairly big book, we find it said that much in Anthroposophy is reminiscent of ancient mythologies. This is because the author simply does not understand Anthroposophy. He is a Licentiate of Theology, a very learned gentleman ... they are all learned gentlemen. This can be said as a refrain, thinking of the famous speech in Shakespeare's Julius Caesar: “So are they all honourable men ...” They are all learned men and this particular one, because he does not understand Anthroposophy at all, finds in it something similar to ancient mythologies.

You know that in Anthroposophy it is a question of a fully conscious understanding of the world, an understanding with a consciousness that otherwise occurs only in mathematics with its inner penetration of the realities, so that it is certainly not a matter of mythological poetry. Nevertheless it is precisely through Anthroposophy that we are often deeply and inwardly stimulated to realise the meaning of ancient mythologies and ancient mythological pictures. These ancient mythologies are not ‘poetry’ in the sense in which we think of poetry today; they are the outcome of naive Imaginations of a certain content of the world. This content of the world, however, was expressed in pictures. And if we let the deep significance of these pictures work upon us we find a wonderful sureness of knowledge in them. Let me remind you today of a poem of ancient India addressed to the God Varuna:

Varuna is the motive power in all beings.
Varuna is he who has spread the air through the forests.
Varuna is he who gives the swift-footed animals their swiftness.
Varuna is he who produces milk in the milk-bearing cows.
Varuna is he who quickens the Will in the heart of man.
Varuna is he who kindles the lightning in the oceans of clouds.
Varuna is he who causes the light of the sun to shine in the vault of heaven.
Varuna is he who produces the Soma-drink on the mountains.

In wonderful language this poem to Varuna contains what I described to you yesterday. Think of what enters from the inner forces of the earth into man's physical and etheric bodies; these forces played into the consciousness and produced, in those ancient times, powers of inner vision. And then think of this poem and of the deep meaning in the indication that it is Varuna, the God of changes, who causes the air to blow through the forests (the earth with her covering). This same power-giving Being, working from the earth through the animals, causes the swiftness of horses, the life-substance in creatures who bear milk, stimulating in the heart of man the will-impulse from whence came the ancient, inner clairvoyance. In these indications we have something that make intelligible the kind of vision possessed by the shepherds in the field. And then from what follows, we can understand the kind of vision living in the wise men from the East. For it is Varuna who kindles the fire of lightning in the oceans of clouds—we look out into the macrocosm and there find the forces which are understood with the knowledge possessed by the Magi. It is Varuna who causes the light of the sun to shine in the heavens and who produces the Soma-drink on the mountain—these are the forces which enable man to have vision of the world.

An observation must, however, here be made. The poem comes from an epoch when the primeval, purest form of vision of the outer world was no longer present, when vision of the cosmic spaces was no longer, as in the earliest times, achieved by purely spiritual manipulations of the breathing or by drawing these visions from the inbreathing. The poem comes from a time when, as was very usual in the later Mysteries, a certain drink prepared from plants was taken to stimulate vision of the outer world, just as later on, when inner vision was lost, man attempted to stimulate inner powers by the taking of certain substances. In the East, men tried to quicken vision of the macrocosm by drinking certain juices from plants; in the West, certain substances were taken. In the East, again by external means, by the taking of substance which they called Soma-drink, men tried to quicken the faculty which appeared, in its last remnant, in the Magi. In the West, up to the late Middle Ages and even on into modern times, what was taken inwardly in order to attain the wisdom that evokes inner perception was called the Philosopher's Stone.

In books attempting to explain oriental life you will find many indications about the Soma-drink, the Soma-juice. All kinds of ingenious explanations are given because real Initiation-wisdom never tells what the substance of the Soma-drink really is. Many books will tell you that it is not known what the substance of the Philosopher's Stone is. Neither do I myself propose to speak about these two substances. I only want to indicate the humour of the statement made by scholarship that one cannot know what Soma-juice really is, although a large number of people drink this Soma-juice by the litre. As the poem to Varuna says, it grows on mountains. It is also said that the Philosopher's Stone is a certain substance in existence but that it is not really known what the learned alchemists meant by the Philosopher's Stone. But there are people in modern times who consume this Philosopher's Stone by the kilo. It is only a matter of seeing things in the right light.

It is remarkable that something very familiar should be presented as being quite unknown because people do not understand the connection of their present mode of vision with that of times, relatively speaking, not very long ago.

But it must be realised that today we see the world through very faulty spectacles and in spite of our scientific development do not understand what is nearest at hand; we do not know the workings of many substances we use in everyday life. We stand within these workings and experience them. Modern scholarship does not know what the Soma-drink is, or the Philosopher's Stone, although there are very few people who are not quite familiar with these substances (they simply do not know what they are). Equally can it be said: People of today realise that a great deal goes on in the intercourse between the banks and industrial undertakings and most men tear off their coupons from the papers they receive, but they know as little about what this means in the complex of social life as they know about the substances mentioned above. Our mode of perception is of a kind that it befogs us, misleads us with spectacles; we have our everyday arrangements without knowing anything real about the inner connections of the world.

It is strange that people try to keep to these concepts that are so superficial, that they do not want to get down to a new inner knowledge on the one side and strive for a new outer knowledge on the other. Sometimes, out of dark emotions, that which most men really want in their conscious being struggles to make itself felt, but they are afraid to raise this will into consciousness.

A friend recently gave me a copy of the Rheinische Musik und Theater Zeitung. The first article is based on the experiences of a musician. He writes out of immediate experience in particular circumstances and what he says is extremely interesting. I will read a few sentences:

“With the general social and economic upheaval there was added to the inner problems of music, the outer problem—that of the new public that is coming to art practically unprepared. Which of the arts has permanent value and how are art and the people to be brought together? These are questions of particular importance at the moment”

Most people are still unaware of the weight of these questions: there their weight has been felt, for they are there as a terrible burden in the world.

“Many, very many problems would be better and more easily solved if the musical profession were organised. But we are still without any Music Chamber which could represent the common interests of all professional musicians; even individual groups of interests are not yet really united with each other.”

The writer now proceeds to think about a suitable organisation. He says:

“Hardly any of the associations include all the members of the profession. The best are, perhaps, the German Musicians' Union which includes particularly the orchestra players, and the Union of Music Traders where there is a common basis because of their economic objects. After a big gap come the various groups of academic and nonacademic music teachers, of singing teachers in music schools, organists, directors and critics, as well as composers and executant musicians. Self-seeking interests and rivalry have put off many people from joining these associations. As a whole, workers in cultural professions are very far from realising the need of union. Thus it has come about that in the world of music those at the head of its public affairs are not experts who are cognisant of the real needs. In the great State arrangements as in the narrower, provincial bodies, dilettantes have the authority and also, according to the strength of the parties, politicians to whom art is only a secondary interest and who, though they often have good-will, usually lack the necessary expert knowledge and freedom from bias. And so it has come about that the State has almost completely failed to meet the justified demands of music. This does not concern music alone; it is typical in all cultural affairs. In the realisation too that the economic problems of a people cannot properly be handled by the politically-minded representatives who have held positions up to now, a new ‘Economic Council’ was recently formed. Out of about 400 seats, 3 were included for the Arts—such is the estimate of its importance. And when we know that one or two votes are incapable of representing the interests of the German Musicians' Union even in purely economic and financial questions, we cannot help asking: Where then are the cultural interests of the people to be considered? Parliamentary debates are out of the question. There is not a single expert of our profession in the Reichstag and even if there were ten or twenty, they could do nothing at all in a place where people speak and vote according to party points of view.

“There is only one way that is logical and clear and it will therefore be adopted one day for the well-being of our people. Beside the Political Parliament administering the equitable position of the individual vis-à-vis the whole, and of the people vis-à-vis the international world, and beside the Economic Council to deal with the material foundations of the people's life, we need a Cultural Council for the promotion of spiritual affairs.

“The idea of this Threefoldness is not new. It was however formulated in precise terms by Dr. Rudolf Steiner and is now being worked at by a league for the ‘Threefold Social Organism,’ Champignystrasse 17, Stuttgart, where further information can be obtained.

“It will be difficult for anyone who goes into this, to get the idea out of his head, so unambiguous is it and such a certain solution of the problems with which we have long been struggling so hopelessly. Its realisation must and will bring health to the whole of our people's life.”

I have read you this because it shows the longing for the Threefold Organism in one single profession. Then there are opinions which we must reject, opinions of those who have merely a political education and think that this Threefold Social Organism is a Utopia. It is not by any means a Utopia; it grows from the innermost experience of every single profession. The writer of this article is the editor of the paper and it is seldom that editors write in such a way. Every single individual in any profession can feel that the most practical conception of life leads him finally to say to himself: “It will be difficult for anyone who goes into this to get the idea out of his head, so unambiguous is it and such a certain solution of the problems with which we have long been struggling so hopelessly. Its realisation must and will bring health to the whole of our people's life.”

This ‘Cultural Council’ was founded a year ago this May and it has already faded out, is forgotten. Those who understood it least of all were the people in official positions and having authority in science and art. What must be emphasised over and over again is the need there is today for things to be taken with deep seriousness. This goes against the grain. People choose to believe that things will continue in the same way. No, they will not. If life continues without the stimuli that come from the spiritual world, industry can go on, banks can be in existence and universities where all the sciences are taught, other professions can be developed—but everything will lead to decadence, to barbarism, to the fall of civilisation. Those who are not willing to apply in practical life what can come out of Spiritual Science are working, not for ascent but for decline. And the majority of people today want decline and simply delude themselves into the belief that an ascent can still come out of it.

That is what I wanted to stress on the occasion of this Christmas festival. Let others go on, if they so will, along the old, familiar path that is like a great lie in modern life. I confronted this lie when I was a young man. In respect of the truths and realities of life I was very much at home in an international atmosphere and in things that have nothing to do with sympathy or antipathy for any particular race, for I taught in a house belonging to a Jewish family for many years. Every year, when Christmas was near, all the relatives, distant and near, set about buying Christmas presents and a Christmas tree—and all of them were members of the Jewish religion. They did everything the same as people who call themselves Christians, in honour of Him of whom it is said: “The Saviour is born unto us this day.” Things have become phrases to this extent, my dear friends. But people will not admit it, will not admit that these things have lost all meaning. It is all one and the same today, and it has been so for a very long time, whether a man whose heart is livingly united with the Saviour lays presents under the Christmas tree or whether this is done by someone who adheres to a way of thinking which rejects the Saviour. It is such things which show us the lie in humanity that has become reality, the phrase that has become reality within our civilisation. These things must be seen in all seriousness, my dear friends. It is meaningless today to say that one should not be radical in these matters ... for not to be radical means to take part in the advance towards decline.

This is what I wanted to voice at this Christmas festival, at a place where nothing in the old style is to be found. In our architecture at the Goetheanum there are no traces of ancient architectural styles. Neither do other things at the Goetheanum contain anything connected with old-fashioned customs. It is just because there is nothing of old customs at the Goetheanum that such hatred of it prevails in many quarters. Neither should there be old customs, because there must be at least one place today—however much it is hated and however intensely its ruin is desired—where attention is called to what is necessary for mankind in our time.

The Goetheanum contains nothing of the old. The Goethean science cultivated here obviously contains hardly anything that is old. And if we establish anything in practical life ... the reaction to it shows quite clearly that it is not in the old style. Whether in the habits of all anthroposophical friends everything of the old style has been overcome ... on that point the lecturer will be silent for the sake of politeness. But he would express the hope that our habits, down to the very way we handle our children, will tend more and more to what we recognise as a necessity for the evolution of mankind.

The year we are beginning with this Christmas festival will be no easy one for our anthroposophical development. On the contrary, it will be a difficult year. The opposition against us will not diminish but increase in strength. For the powers which have an interest in ruining Anthroposophy are very active, very alert, as I have often said. And one thing particularly I would like to call to mind today. When the ‘Futurum Company’ was founded here in Dornach, our good friend Herr Molt spoke of all that should enter and be applied in the affairs of practical life. He was right in everything that he said. When I was speaking afterwards I said that I was not anxious about the incorporation of anthroposophical thoughts and ideas in practical institutions—but what did cause me anxiety was whether we should find a sufficiently large number of human beings capable and energetic enough to carry these things through.

What is so very necessary, my dear friends, is that we should always be trying to bring together those human beings who are sufficiently energetic and capable to make Anthroposophy really practical, as well. Recent centuries have not only dulled human knowledge, they have also actually suppressed the practical capacities of men. And it is essential that people should try to unfold these powers out of the deepest foundations of their being—for the powers that are needed lie in every individual. We need a renewal also of the external, practical capacities of man, out of his deepest foundations. This birth should hover before us—the birth of an energy that can be brought forth within to confront the lack of energy to be met with in the outer world today. This birth should hover before us in everything that we feel to be connected with Christmas.

Think, too, of science. A young medical student was with me a few days ago and was talking to me about his studies. All that I could say was that the very worst thing that is happening nowadays in the most important sciences is that the thinking powers of men are not being unfolded. Take any modern book on therapy or pathology—so often we find heart, lung, digestive organs and so forth, represented according to purely material observations and with as much elimination of the thought element as possible. And when some real thinking is offered we find, as in the book written by Kurt Leese, the Licentiate of Theology, that it is said: this is unbearable, irritating; for here is someone speaking about the threefold being of man and we are expected to believe that the three members are not side by side, but intermingled. So much jugglery of thought ... Such is the opinion of this Licentiate of Theology, Kurt Leese.

To be a Licentiate of Theology at our universities means that thinking is fundamentally exterminated by the studies. When a man is challenged to think, this is unbearable, irritating, unpleasant in the extreme. It has come to the point where things that come from the innermost being, truthfulness among them, appear in the form they do, even among the leaders of Christianity. For example there is this clergyman who does not say that some drunkard told him of a statue of Christ being made with Luciferic traits above and animal characteristics below ... but who gives this out as something that he knows with certainty. He puts an objective lie into a book in which he sets out to describe Anthroposophy. And people accept such things without criticism or censure. Do you think for a moment that any healing of social life is possible when such things happen? If you have any such belief, it is a false hope. What is necessary is to develop a sane outlook on a positive evil in moral life. The point is not whether Anthroposophy is attacked or not but that a book has appeared containing a whole number of similar untruths. A man who writes such lies in this book will naturally include them in other writings. This is habit. The same thing exists in teachings given to the young. We must not fail to face these things, my dear friends.

The Child in the crib says to us that the deepest things in man need a health-bringing renewal. What we need is a new proclamation of what was given to the shepherds in the field and to the Wise Men from the East; from its very foundations we must understand what it is that will bring healing into the development of mankind. Then and then only are we worthy to say: The Saviour has been born unto us.

These are the things I wanted to say before we have to make a short pause in the lectures here.

Yesterday we again discussed the connection of the human being with the past and the future from a certain point of view, based on what is revealed in the outer human form. We based our discussion on the threefold structure of the human organism, to which we have often have already pointed out; the head organism, which points to the past, the limb organism, which points to the future, and then the rhythmic organism, the lung and heart organism, which actually belongs to the present. Now, today, in order to be able to round off this whole complex of facts tomorrow, we want to look first at the other aspect of the human being, the more inward, the soul aspect.

Just as we can distinguish three elements in the physical body of the human being – the head, the rhythmic system and the limbs – we can also distinguish three elements in the soul. We can point to thinking or imagining, to feeling, to willing, and in a certain way we are dealing with this threefold structure in the soul in the same way as we are dealing with the other threefold structure in the physical. We can then conduct research into each of these three members in relation to the whole position of the human being in the cosmos. Here we shall first of all refer to the life of the imagination. This life of the imagination or of the thoughts, thinking, is undoubtedly that which works most decisively within the human being. The life of the imagination is that which, on the one hand, leads the human being out into the cosmos, but on the other hand also leads him into his inner being. Through the life of the imagination, the human being becomes acquainted with the phenomena in the wide circumference of the cosmos. He takes in everything that must be grasped as the source from which his head education emerges, as we saw yesterday. But on the other hand, the human being takes his thoughts and ideas into himself again, he stores them as memories. He builds his inner life according to these ideas. This life of ideas, this life of thoughts, is primarily bound to the human being's head; it has its organ in the head. And from this alone we can conclude to a certain extent that the fate of the life of the imagination is connected with the fate of the head. As the head refers us back to the past, so to speak, we introduce the spiritual and soul germ cells for the formation of the head through birth into physical existence, and this fact already indicates to us that we also bring the life of the imagination as such from our prenatal existence. But there are also other reasons for such an appropriate assessment of the life of the imagination. I would say that our life of the imagination is the most definite in our soul life. It is the most rounded in our soul life. It is also the one that contains elements that, in essence, are not connected with our individuality here in the physical world.

Take, for example, what we find within us as mathematical truths or perhaps also as the truth of logic. We cannot verify mathematical truths from external observation, but we have to develop the truth of the mathematical, the truth of the geometric, from within us. The truth lies within us, for example, the Pythagorean theorem, or that the three angles of a triangle are one hundred and eighty degrees. We can visualize such truths by drawing corresponding figures, but we do not prove them on the blackboard; rather, we form through inner contemplation that which mingles in our imagination as mathematics. And there are many other things that mingle with our imagination in this way. And we know of these mathematical truths only through the fact that we are human beings. Even if thousands, millions of people came and said, 'The Pythagorean theorem is not true', we would still know as individuals that it must be true, through inner contemplation. Where does something like this come from? It arises from the fact that we do not develop our life of imagination in the physical realm only through our life of feeling and will, but that we already carry it with us into our physical existence through our birth. What I have just said, and what, I might say, can be clearly seen from the human being through the actual observation of this being, expresses itself for the spiritual researcher in the following way. Let us assume that the person advances to so-called imaginative presentation. What does this imaginative soul life consist of? It consists of the fact that we live in images, but in images that are not conveyed to us by the outer senses. In ordinary outer life we perceive outer objects through our sense organs. They give us the images through the eyes and ears, and we combine these images through the thinking. In imaginative presentation it is different. There we have the images when we are prepared in the appropriate way, without external observation. They arise in us, I could say, but we do not stop thinking when we rise in the right way to the imaginative soul life. We think in inner images, as we otherwise think in outer images when we perceive external objects. But the first thing we experience when we develop imaginative powers, what we experience when we think, when we permeate our soul with thinking, but at the same time the life of images arises, the first thing is not something present. The first thing is that the images of life before our birth or before our conception arise before our soul. Present life only later, after a long period of familiarization, comes to us in a certain way through our imaginations, and by no means with such clarity and certainty as the life that lies before birth, before conception. This fact is full proof that, when we disregard the perception of objects, [when we live thinking in images], this thinking can initially only present us with images from the past. What these images present to us includes cosmic elements from our pre-earthly life. This and much more shows how the life of imagination is what we initially carry with us from our prenatal life as a force.

Self-observation, if it is conducted with sufficient impartiality, shows us that the emotional life develops gradually in the physical. We cannot permeate our feelings with that which is as determined as mathematics, like our perceptions. We must develop all our feelings from childhood, but we must develop them from the moment of our birth through our life. The more we have experienced since birth, the richer our emotional life. A person who has gone through severe suffering and hard blows of fate has a different emotional life than a superficial person who has breezed through life so easily. The blows of fate prepare us for the emotional life. A mathematical judgment that permeates our imagination suddenly occurs. We cannot suddenly develop a feeling. A feeling develops slowly in life and is itself something that grows with us, that participates in our entire growth process in physical life.

And the life of the will is something that initially connects us only slightly with the cosmos. It is what pulses out of the indeterminate depths of our soul. We do carry the life of the will into the cosmos through our deeds; but just consider the difference between being connected to the cosmos through the life of the imagination and the other connection through the life of the will. We are connected to the cosmos through the life of the imagination when we go out into the starry night and, as it were, have the cosmos in front of us in pictures, embrace it in thought. We can also feel it. How small, in comparison, is the little deed that we detach from our will element and place in the cosmos! This testifies, first of all, that the will element is rooted in the human being in a completely different way than the element of imagination. Compare the will element in particular with the element of imagination as with the feeling. The element of imagination, as soon as we have awakened enough to it, connects us with the whole cosmos in one fell swoop. The element of feeling, it lives itself up to it. It lives itself up to it as slowly or as quickly as our fateful life between birth and death unfolds. But it is something that connects us with the cosmos, albeit less intensely and also less extensively than the life of imagination. Consider how universally human it is to be connected to the cosmos through the life of imagination: three people go out in the starry night; they stand in one place, they all three have the same cosmic image around them, they all three see the same thing, and if they have learned to summarize this image with thoughts, all three of them will be able to have the same thing in their imagination in one fell swoop.

It is different with the emotional life. Let us take a person who has spent his life rather thoughtlessly, superficially, only occasionally exposing himself to the starry world at night; and let us compare what such a person feels when he steps out at night and sees the starry sky with what another person feels who one evening goes for a walk with someone he has not known very well until then, and who are brought into deep questions of fate and life, into a discussion that lasts for hours and continues until the stars go down. Let us assume that at a moment when the sky is shining wonderfully in the stars, the friends become close, and let us further assume that years later, after that friendship has taken on the most diverse forms, such a person sees the starry sky in just the same way. What feelings may arise in him in the echo of the experience of friendship! Feelings go out into the cosmos, but they go out in proportion to the life that has been lived since birth. Through the powers of imagination, thoughts go out into the cosmos because we are born as human beings and have brought something of the soul into our physical existence through birth. Through feeling, the inner soul life reaches out to the things of the cosmos, but only in accordance with what has taken place in this physical life itself.

If you try to come to terms with what I am suggesting here, you will be able to say to yourself: The life of imagination is brought into physical existence through birth; we develop the life of feeling between birth and death; but how little of that is present, which goes out into the cosmos from us through the deeds of our will impulses! How little flows out into the cosmos from our will impulses! Here we are dealing with something that appears primitive compared to feelings, and even more so compared to the life of ideas. The spiritual researcher can explain the reasons for this when he rises to intuition; there he reaches the will impulses. The moment he has raised himself to intuition through inner soul development, when everything else has been extinguished in his soul life, it is not the present life of action that stands before him, but something very strange. What stands before him as the first experience of intuition is not his deeds themselves, but everything that his deeds can offer him as fates, as seeds of fate for the future. Everything that appears to intuition as a first impression is future, everything that can become of us because we have gone through such a sum of deeds that we do not see ourselves, but whose seeds appear before our soul. From this it follows that the life of the will is what we carry over through death, what points to the future. So we can say schematically: if we stay with the physical, we have the head person, the rhythmic lung and heart person, the limb person. The head person points us to what we bring with us from the past. The rhythmic person points us to the present between birth and death. The limb person points us to the future; later on, in later life, we will develop a head. If we look at the soul, we have the life of thinking, which refers us to the past, the life of feeling, which refers us to the present, and the life of will, which refers us to the future.

Yesterday we saw that the head of man is connected with the peripheral, with the whole cosmos, and that the limb-man is connected with the earth. The same applies to the soul. The life of thinking is connected with the cosmos, the life of will with the earth, and the life of rhythm, the element of feeling, which mediates between the two, is precisely the balance between the two, between the heavenly and the earthly. We have also pointed out that since ancient times, out of instinctive knowledge of primal wisdom, that which works from the earth into the limbs of man, which is only mitigated by the cosmos and its effect, that this has been designated as strength. And that in man which finds expression in the formation of the head, which is cosmic, but tempered by earthly things, has been called beauty since ancient times, and the balance between the two, which lives in the rhythmic human being, is called wisdom. But the same terms were also applied to the life of the imagination, which, in the sense of the ancient mystery wisdom, is thought of as being permeated by the principle of beauty, the life of feeling as permeated by wisdom, and the life of the will as permeated by strength.

Now we can also look at the human spirit, as we have seen the physical body and the soul. There too we have a threefold spiritual being of man before us. Only we have to speak of three states in the case of the spirit. We can distinguish first of all what the spirit shows us, I would say, in its full radiance, when we are fully awake. We can observe the spirit in the other states when it dreams between waking and sleeping, and we can contemplate the spirit when it is unconscious in the deep sleep of earthly life. That is the threefold spirit: the waking, dreaming and sleeping.

Let us take waking life. Waking life is, as is indeed quite clear to the unbiased observer, the most mature life of the human being; it is the one that he carries with him into physical existence through his birth. Even if it does not appear so at first glance, it is nevertheless the most perfect, the most mature, the one that he has as a result of being born as a human being. So that we can say: the waking life refers us to the past; the life of dreams - it seems strange at first, of course, to say of the dream life that it refers us to the present, but it is so. At a certain age, you can observe very precisely how the life of dreams refers to the present. The child, the very young child, dreams, and does not yet have a full waking life. Only when the past enters into the child does the waking life begin. But the present is the life of dreams; and the fact that we get the waking state into the dream life comes from the fact that our past life, our past, extends into the present. The present only educates us for the dream life. And the sleep life, it is the one through which we do not yet belong to the present, which is related to our will life, which is the most imperfect in us, which must first become perfect; it is the one that models the future in us, that points to the future. Thus the spirit belongs to the past, the present and the future. The past through waking life, the present through dream life, the future through sleep life.

We can associate these three states, these three different levels of the human being with the past, the present and the future of the cosmos. We have already done this for the physical body yesterday. We said that the formation of the head is connected with what the earth has gone through in its previous states on Saturn, Sun and Moon. The man with the limbs testifies that something is developing in man that cannot yet be fully realized on earth. You found it amusing that I spoke to you about the state of Venus, where human development will take a completely different course than on Earth. On Venus, I told you, man will lose his head in the middle of the development of his life. Instead, another head will grow out of his limb-man, which in the present, I thought, could be very pleasant for some, but it cannot be the case. Here, because the limb-man has the tendency to become a head, but can only be one when he has gone through the state between death and new life outside of the earthly, one must be satisfied with the one head. But this human of the limbs points to what we become physically through the states of Jupiter, Venus and Vulcan. The head thus points to Saturn, the Sun and the Moon; the human of the limbs points to the future, to Jupiter, Venus and Vulcan. The rhythmic human points to the present of the earth.

The life of imagination does not take us as far back as the head. In a sense, the head had to be present in the cosmos first before it could imagine. It only points us to the sun and the moon. The life of will points us to the future, to Jupiter and Venus. And the life of feeling belongs to the present.

Now we come to the spiritual. Here we have waking life and sleeping life. The waking life points us only to the lunar evolution; there it has formed. The waking life is the inheritance of the old lunar evolution, of imaginative imagining of the lunar evolution. During the solar evolution there was not yet any actual life of imagination. The sleeping life points us to the Jupiter state. After the Jupiter state, that which moves in our sleep today will take on outer forms; after the Venus state, that which is a state of will will take on outer forms. And the limbs, that is already expressed, take on outer forms through the three following states of the earth. Thus we see that the human being can be assigned to the cosmos according to body, soul and spirit.

Moon, moon, moon, volcano. Again, in contrast to waking life, 'dream and sleep life is such that, in the sense of ancient wisdom, beauty is intended for waking life, wisdom for dream life. Strength is intended for sleep life. From sleep we carry strength out for life. Primordial wisdom has mainly been based on such things that arise from life contexts.

But now we can also apply to human life what we develop from spiritual science through the threefold human being. We can perhaps start with the spirit and ask ourselves: How does a person stand in their outer life if they want to survey their outer life with clear ideas? They can carry the life of ideas that is in their head into the outer world. Out of the waking state, he can permeate his outer life with imagination. This is a special way of being active in the outer world, of permeating it with the life of imagination. All that happens in this way belongs to the special sphere of spiritual life.

Let us now turn to the conditions that arise from the life that is, on the one hand, an emotional life of the soul, but in spirit a dream life; how does this dream life take shape? Yes, just study life, and you will sense the reign of dream life among people. I ask you to pay attention when you make friends, when you develop feelings of love between yourself and another person; don't you know that you cannot be awake in the same way as when you think through the Pythagorean theorem? If you examine the experiences correctly, you will have to say to yourself: The state you experience inwardly when you make friends with people, when you do this or that for someone out of affection, is truly comparable to the life of dreams. You find the life of dreams in those feelings that prevail from person to person in the outer life.

But this is also the life that we develop to the greatest extent in the legal life. There the human being is confronted with the human being. Here, in general, the relationship between human beings must be found. We find our particular, special relationships by loving one person and hating another, by making friends with one person and not being able to stand another, and so on. These are the specific relationships that arise in differentiated ways here and there. But human life on earth is only possible if all people can enter into certain relationships with everyone, which we can describe as political, as state, as legal. They are directed not by the same waking day-life that permeates life, but by the life of dreams. And we are dealing with the life of right-mindedness when the human being incorporates the second link, this dream-life, into the outer world.

And what happens when he incorporates the life of sleep? Observe life impartially: you are hungry, you delight in a golden ring with precious stones, you have a need for a volume of lyrical poetry, in short, you have needs of some kind. They are satisfied by others. But now I ask you: Can you overlook this, even as you overlook your friendships or legal relationships? No one can. The individual can live a dream life with regard to legal relationships; one cannot oversee economic relationships, so one must associate with others. What one person does not know, another may know. The consciousness of the individual disappears in the association. There is something that takes place entirely in the unconscious and can only happen because the individual cannot see it at all, but lets his consciousness submerge into that of the association. There we have economic life.

Intellectual life is dominated by social waking, legal life by social dreaming; in modern parliaments, it is dominated by the nightmare, which is also a form of dreaming. Economic life is permeated by social sleeping. And where the human soul life disappears into the unconscious, love must spread through associative life. Love, which is a volitional element, must permeate economic life. Freedom is the element of waking life, brotherhood the element of sleeping life in the social sphere. And what stands between the two is that in which all people are equal, what they develop as equals, into which one disappears with one's waking life, which is determined only by the relationship of one to the other, from the dream-like element of life.

Thus that which I would call what is in man flows into what is social life; and one cannot really understand social life other than by realizing what flows from each individual human being into this social life.

1. Intellectual life: social waking
2. Legal life: social dreaming
3. Economic life: social sleeping

Now we have grasped a human context from a certain point of view. We will develop it further tomorrow. But consider how these things actually reach people of the present day. It is so that the person of the present day can begin by reading my “Theosophy”. This is something that seems somewhat paradoxical in relation to what one has learned. At first one may not be very favorably disposed toward what is presented, but one can go further, read the other books and see how what is in Theosophy is further deepened. Then one will see that the one supports the other, that one is added to the other, that the things are well founded. Or one can look at the other side of the “key points”. You can start by saying: I cannot yet see why the social organism should be subject to a threefold order. Now add everything that we have already gathered from the most diverse points of view to show again and again how this social life really must be subject to a threefold order.

Think about how we come from the human being himself, from his spiritual and soul conditions, from this threefoldness of soul and spirit, to the threefoldness of the social organism. Again, one thing leads to another. And of course much more could be added to what has already been compiled here; the justification of the demand for the threefold social organism would be seen more and more. But compare the attitude of our contemporaries with what I have just said. How do they very often approach what this anthroposophical spiritual science wants to bring to them? I don't know how it is, and I don't want to tell it here as if it were very binding, but I was recently told that at a lecture given by Dr. Boos to Basel theologians – if it is different, he can correct it on occasion – he was able to ask the man who had attacked me most intensely whether he had already heard my lectures. He is supposed to have replied that he had heard one, maybe two. Well, that is just one example of many. People feel the urge to listen to a lecture or to glance at a book and read a few pages. But spiritual science and everything related to its social consequences cannot be judged from that alone, because spiritual science demands a completely different relationship to everything than what such people assert. Such people train those entrusted to them, without this spiritual science, as far as possible – and they train themselves without spiritual science, and then they come and take note in a concise way. It cannot be done like that. The only way is for spiritual science to truly permeate our entire education system and for that which is permeated by anthroposophy to take the place of what has become spiritless over the last few centuries. It is important that we pay attention to this, that we at least know for ourselves what is needed. We can never promote the development of spiritual science by means of pious appeals, even if it may happen here and there for this or that opportunistic reason, that someone is dragged along to a single lecture, because nothing will come of such an approach except that the person concerned will be deterred. Spiritual science must be practised in such a way that its path is paved into the entire educational system, into the entire life of the present. Of course, this is what makes the path of spiritual science difficult, but on the other hand it imposes on us the necessity and obligation to also use our whole being for this spiritual science, if we ourselves have grasped its nerve.

This commitment of the whole person has unfortunately not always been cultivated, especially in the Anthroposophical Society. We must always remember how people have sometimes been ashamed to profess themselves as Anthroposophists. We want to organize a lecture here or there, but the words “Theosophy” or “Anthroposophy” must not be mentioned; it must be only anthroposophical, but must not be called “anthroposophical”, or “anthroposophical movement” or “theosophy” and so on. We have also experienced with regard to eurythmy that people demand that it be introduced into the school, but it must not be said where it comes from. One wants to let something “flow in” from here or there. This letting in, this shying away from full commitment, does not help us to move forward. Instead, we are beset on all sides by things that are truly born of the spirit of the age and that are actually cultural impertinences. Mrs. Baumann, the Waldorf eurythmy teacher, recently wrote a very nice article for a Swiss women's magazine about eurythmy as a pedagogical tool. The essay was also printed; but when Anthroposophy or even my name was mentioned, the editorial staff had carefully crossed it out. These things testify that one can indeed use the spiritual material, but in the mendacious world of the present, one would like to have this spiritual material without the very forces that once had to carry this spiritual material according to the necessity of the present.

The Anthroposophical Society itself has achieved a great deal of this by allowing these forces to flow in, by shying away from fully embracing them. Those who approach this anthroposophical spiritual knowledge and see how the various aspects interlock with mathematical clarity should find courage and strength in the matter itself to stand up fully for this cause in the world. Humanity is truly not served when people shrink back from fully standing up for it, and this full standing up must first be learned by the opponents. They are fully committed, they are fully committed in terms of opposition! Time and again, we experience how every harsh word that has to be wrung from us is resented. Recently, I was resented for calling Count Keyserling what he is, for saying that he has lied! Anyone who says that I started with Haeckel need only read the remarks on Goethe's scientific writings to see what I started from, also in my writing, and he is lying when he says that I started from Haeckel because I once wrote a pamphlet about Haeckel in the course of my life. Such simpletons as Keyserling do not see the inner connections. These empty-headed people have a large public because you don't have to think when you give yourself over to them.

But it is necessary that we should at last realize that when sharp words are spoken on our part, they are spoken in the grip of necessity; that there is really no sympathy for these sharp words, but that one must not come and say that it is out of unkindness. Should one love those people who lie and thus block the way for the truth? And from this point of view things must be looked at. Those who think that we are too sharp in our polemics should not turn to us, but to the attackers. For if we vigorously turn against the attackers, it will help a little; but it will not help at all if we leave a few alone in the necessary defense.

If we look back at what we discussed yesterday and the day before, a more intimate relationship between human beings and the surrounding cosmos must reveal itself to us. And we have been able to relate the physical body of the human being to the whole cosmos according to the organization of the head, the rhythmic organization, the metabolic organization; we have also been able to relate the human being in terms of soul and spirit to the whole cosmos. What appears to you there as the relationship of the human being to the cosmos, as the human being's complete integration into the world, had to be viewed differently in ancient times than it must be viewed now and than it will have to be viewed more and more as humanity strides towards the future. We have often mentioned how in ancient times an instinctive, primeval wisdom was spread over humanity; a wisdom that man did not work out inwardly, but that he, one might say, felt rising within him as if half in a dream. It was given to him, and he actually had nothing to do but open his soul's receptive organs and accept what came to him from the cosmos as a gift from the gods.

Since the human being is a threefold creature, this instinctive, primeval wisdom must also have presented the human being's entire relationship as a threefold one. By turning his attention more to that to which he belonged before his birth and which shone into the time between birth and death as a spiritual essence, which is essentially that which appears in the expanse of the cosmos, man spoke that what presented itself to him was beauty; the cosmos in beauty, and man, in terms of his brain organization, in terms of his organization of thinking, in terms of his being awake, born out of this world of beauty. Prehistoric man sensed that it was benevolent spiritual beings that revealed themselves around him; for prehistoric man did not see natural phenomena as dryly and soberly as we see them today when we merely indulge in ordinary consciousness. Prehistoric man saw spirituality and soulfulness revealing themselves everywhere. That revealed itself to him. And this cosmos, which was the revelation of the spiritual and soul and which revealed itself to his instinctive consciousness as in mighty dream images, that is what prehistoric man called the cosmos in beauty.

Then man felt, so to speak, standing on his planet. He felt connected to his planet. From it came his food, on it he had his location. He felt, as it were, his power, which permeated him physically, which revealed itself in the soul as will, which strengthened him out of the state of sleep. He felt this power, in turn, as the gift of benevolent divine spiritual beings and called it strength. The planet in strength permeates me - that is roughly how prehistoric man felt what he could not, however, express in sharply modulated words.

Thus he felt, as it were, standing in the midst of what was taking shape in his mind, taking form in his perceptions, and revealing itself in his awakening consciousness. And he felt himself standing on the planet in relation to the power that lived in his limbs, a power that he sensed as coming to him from the planet. He said to himself: “The same thing that works as a force in the stone when it falls to the ground, making a hole when the stone falls, lives in my legs when I walk. That connects me to the earth planet through my legs as my strength. That also lives in my arms when I work, that permeates my muscle strength. And he felt as if he were standing between beauty and strength, and felt that it was his task to bring about a balance in rhythm between the above, the beauty, and the below, the strength, in wisdom. And again he felt supported by the fact that he had to bring about this balance between beauty and strength, from the spiritual beings who were the bearers of wisdom, who illuminated him with wisdom.

Thus man felt what the cosmos gave him as beauty, wisdom and strength. Beauty, wisdom and strength were the things that made primitive man feel connected to the whole universe, that made him feel strengthened by them. In a sense, he felt the external world that surrounded him, the internal world that he sensed within himself, and the balance between the two, as beauty, wisdom and strength.

In the various secret societies, what remained were the keywords wisdom, beauty, strength, whereby it sometimes becomes quite clear how only the words remained, how the deeper understanding is missing. For a time has come for humanity when this feeling and this knowledge, even if it is instinctive knowledge, has been pushed more into the darkness by our connections with the cosmos. Man lived, as it were, in subordinate perceptions and subordinate feelings. He drove the impulses of his will out of subordinate elements of his own being. He forgot what he once sensed in beauty, wisdom and strength, for he was to become a free being. A central power had to emerge, as it were, from his inner chaos, to which was not revealed what revealed itself full of light and strength to the primeval man. But the newer humanity will not progress if it does not resurrect from within what once revealed itself from the cosmos as beauty, wisdom and strength. From the outside, the cosmos will not reveal itself again in beauty to humanity, as long as it is humanity on earth. These times are the times of the instinctive primal wisdom. These times are past times. These times are not those in which the free human being has developed, but rather those in which the human being could only develop who was driven, as it were, in bondage, in instincts. These times will not return, but out of his own inner being, man must resurrect what has come to him from outside in the way of wisdom, beauty and strength.

What has been absorbed, I would say, sucked in as power of beauty from the universe, man has, so to speak, taken in during old, very old earthly lives. In the middle earth-lives that followed, which we have gone through in the Egyptian, in the Greek, in the modern time, in these earth-lives, it was absorbed, but it did not come before human consciousness. Now mankind is ripe to bring it out of consciousness, and it will be brought out. What has been absorbed as the power of beauty will arise again from the inner being of man, and spiritual science is the instruction for this, how it is to arise from the human inner being. It will arise from out of the inner being through imagination. And all that is now consciously imparted through imagination in spiritual science is nothing other than the resurrected life of beauty, as it existed within the original wisdom. And all that man has experienced within himself in feeling the power of his planet, in which, however, was contained all the power of the cosmos, only that it was centered in the planet or is centered in the planet, all that must rise again, in that man grasps it from within through the realization of intuition. Beauty, drawn from the universe, becomes imagination for the future of humanity from the present on. Strength becomes intuition, grasped through one's own free human power, and wisdom becomes inspiration.

Thus man has left an age in which beauty, wisdom and strength were bestowed upon him from the outside. I would like to say that these buzzwords of wisdom, beauty and strength have been merely parroted in certain secret societies, in freemason orders and so on, without further cultivation of inner understanding. If one would understand the matter inwardly, one would know that these are ancient traditions that must revive as imagination, as inspiration, as intuition. It is therefore a rather inferior wisdom when all kinds of members of this or that order come and find a similarity between what occurs in spiritual science and what they have as their tradition, which they mostly do not understand. In spiritual science, the connection is lifted out of the spirit-knowledge itself.

Thus, people have left an ancient age in which the secrets of the universe were revealed to them in beauty, wisdom and strength. Humanity must now approach an age in which the secrets of the universe will be revealed to them through the imagination, inspiration and intuition of those who want to or are meant to come to these powers of knowledge and who can reach them in some way. Today, everyone can understand what is brought forth from inspiration, intuition and imagination, if only they want to.

But now the old age was exposed to a certain danger. And this danger, I would say, arose most strongly in the then civilized world, in Egypt, the Near East, India and so on, towards the end of the 2nd millennium BC. The danger was this: that people did not receive in the right way what revealed itself, as if by itself, out of the universe, I would say by grace, to the human being who only had to receive it in his cognitive instinct. One could succumb to this danger in the following way.

You have to imagine what it means that not only what appears to today's sober consciousness as nature and as natural laws is revealed in the nature surrounding man, but that grandiose beauty, that is, beautiful appearance in mighty, pictorial revelations of spiritual beings, which looked out from every source, from every cloud, from everything. It was particularly during this time, towards the end of the 2nd millennium before the Christian era, not as in even older times, when of course all this was also there; but it was, I would say, more naturally there. In those days, man had to partake of this grace by doing something himself. He did not have to do it in the way that we, now in full consciousness, seek higher spiritual development, but he could — and it was even a rather doubtful ability — develop a desire for this spiritual that revealed itself in nature; he could fire up his forces of need, his driving forces; then, as it were, the spiritual revealed itself to him out of nature. And in this kindling of the driving forces, of the forces of need, lay a strong satanic gift.

Most of you know, of course, how natural it was for man in the old Atlantean time to see the appearance of elemental beings. But this appearance still resonates for the clairvoyance of the post-Atlantean time. But it gradually faded away, and then man knew how to conjure it up in a certain way from natural phenomena through his powers of perception. That was the Luciferic danger that arose. Man could, so to speak, shake himself up, fire himself, in order to unite spiritual beings with himself. But this kind of arousal was something Luciferic in him. Therefore, the world of culture and civilization at that time was strongly contaminated by Lucifer at the end of the 2nd millennium BC. We have pointed out this Luciferic contamination from other points of view on other occasions; I have traced it back to its other causes; but now let us look at it from the point of view adopted in these three lectures.

This former Luciferic infestation of the world is now facing another, an Ahrimanic one. And this Ahrimanic infestation is currently on the march with a tremendously strong force. It is quite dreadful how the civilized man of the present day sleeps in the face of what is actually developing. Just consider how mechanical and machine power has developed in recent times. I have spoken of this before from other points of view. It is not so very long ago that people had to do everything with their own muscular strength, whereas today they can leave certain things to machines, which they only have to operate. The forces that man brings out of the earth by mining the coal underlie what takes place in the machines. The coal provides the power that then works in our machines.

When man now brings it about that a machine works alongside him, it is the case that he, so to speak, hands over to the machine what he used to have to do himself. The machine does it. The machine stands beside him and does the work that he used to have to do himself. One measures what the machine produces in horsepower, and if one wants to measure on a large scale, one measures what is produced within a certain territory in the horsepower that a horse can muster in a year when it does its daily work. Now take the following: in 1870 – we can calculate this from coal production – within Germany – I am deliberately choosing the war year – a total of six and seven-tenths million horsepower-years were worked by machines. That is, in addition to what people have worked, the machines have worked six and seven-tenths million horsepower-years. This is therefore a force that has been worked out of the machines themselves. In 1912, 79 million horsepower-years were worked by machine power in Germany alone!

Since Germany has a population of almost 79 million, this means that a horse works all year long next to every human being. And consider the increase from 6.7 million horsepower-years to 79 million horsepower-years within a few decades!

And now consider these conditions in relation to the outbreak of the terrible catastrophe of war. In the same year of 1912, France, Russia, and Belgium together could muster 35 million horsepower-years; Great Britain 98 million horsepower-years. Essentially, the war in 1870 was fought by people, because there was not much in the way of mechanical forces that could be mobilized. In Germany, there were only 6.7 million horsepower years available. In the few decades that followed, things changed. You know, in this war, it was essentially the machines that worked against each other. What confronted each other at the fronts came from the machines, so that actually the horsepower years of the mechanisms were led to the front.

Now the fact of the matter was that it took Great Britain a long time to mobilize its 98 million horsepower-years. But then, in terms of the mechanical power of these empires, 133 million horsepower-years stood against 79 million horsepower-years from Germany; about 92 million horsepower-years could be mustered if Austria were added. Now, this was initially offset by the fact that, as I said, Great Britain could not convert its horsepower years so quickly from land cultivation to the front. In this terrible war catastrophe, it was not the wisdom of the generals that was at issue – they did give certain directions, but the main thing that was at issue was the mechanical forces that collided at the fronts, and these did not depend on the generals, but on the inventions that man had previously made based on his natural science.

And what, then, had to happen as a matter of fate and destiny, as it were? Let us assume that the horsepower years of the United States of America, amounting to 139 million horsepower years, were still being sent to the front.

You see, the human race had produced so much machine power in just a few decades that the fate of the world was predetermined, quite apart from the genius of the generals. Nothing could be done about this fate of the world, about this necessity, where the results of the mechanical forces on the fronts simply collided.

So what exactly are we dealing with here? Man has constructed the mechanisms based on his thinking. By constructing them, he had placed his intellect, his scientific understanding, into the mechanisms. In a sense, reason had run away from his head and become the Horsepower Years in his environment. They now worked, having run away, themselves. The frantic speed with which this creation of a world, which is inhumanly-extra-human, has occurred in recent decades through humans, is not easily imagined by the sleeping civilized man of the present.

The person I referred to at the end of the 2nd millennium BC had the luciferic contamination around him; the spiritual beings for whom he developed his needs appeared to him from nature. When that is a natural object, the spiritual being appears in it (it is drawn). Now man lets his spirit flow into matter, into mechanisms. It becomes so in there that, for example, in Germany every person has created a horse alongside him out of the human mind, which now works alongside him, which was not a horse but machine power. This is separate from man, as these elemental beings were once separate from man, only in a different sense. They were so separate that man had to turn his Luciferic power to them. Now he turns his Ahrimanic power to them. Now he mechanizes them, materializes them. We live in the age of Ahrimanic contamination. Men do not even notice that they are actually withdrawing from the world, and that they are incorporating their intellect into the world and creating a world alongside them that is becoming independent. And the great, I might say, diabolical experiment has been carried out since 1914; that the one Ahrimanic entity against the other Ahrimanic entity has basically turned out to be the decisive factor. We have been dealing with an ahrimanic struggle over almost the whole earth. Man has accepted the ahrimanic character by creating a new ahrimanic world in the mechanism that surrounds him. And it is a new ahrimanic world. If you look at the figures: From 6.7 million to 79 million horsepower-years in just a few decades, the increase in non-human mechanical power – the ratio is the same in the other countries – how quickly Ahriman has grown in recent decades!

Should we not ask ourselves whether man should lose completely what is placed in his will, what is placed in his power of initiative? The question can be asked whether man should be led more and more towards the illusion that he is doing things, while in truth the Ahrimanic forces, which can be calculated in horsepower years, are working against each other? Those who have an overview of the world are only interested in Foch and Ludendorff and Haig from a moral point of view. From the point of view of full reality, they are interested in those forces that come from the coal and that clash on the fronts, that are led from the mechanical workshops to the fronts, depending on the inventive powers of previous years, and that turn into a simple mathematical calculation what must happen.

Thus, the Ahrimanization of the world is a simple mathematical calculation to know what must happen. And what is man's place in all this? He can stand by as the stupid one whose machines ultimately run towards when he finds somewhat more complicated combinations of forces.

This Ahrimanization is the modern counterpart to the Luciferization of the world of which I spoke earlier. That is what we must look at. For is this not perhaps the most eloquent illustration of the necessity for man to create from within? We will not stop this Ahrimanization, nor should we stop it, otherwise we would stand before every new mechanization like the Nuremberg Medical Council in 1839 or like the Berlin postmaster before the construction of the railroad, who said: People want to run a railroad from Berlin to Potsdam — I run post coaches out there twice a week, and there is no one inside! — One cannot stop mechanization, because culture must go in this direction. Culture demands the Ahrimanization. But it must be placed alongside what is now working from within the human being, what draws wisdom, beauty, power, and thus strength from within the human being, in the imagination, in the intuition, in the inspiration. For the worlds that will arise will be man's worlds, they will be those that stand before us in spirit and in soul, while without the forces of Ahriman are at work. And these powers that arise from imagination, from inspiration, from intuition, will have the power to direct what would otherwise overwhelm the human being around him, out of the frantic pace of Ahrimanization. What comes from the spiritual world, from imagination, inspiration and intuition, is stronger than all the horsepower years that can still spring from the mechanization of the world. But the mechanizing forces would overwhelm man if he did not find the counterweight for them in what he can find from the revelations of the spiritual world, which he must strive for.

It is not some invention, some abstract ideal, some slogan that appears with spiritual science and strives for the realization of imagination, inspiration and intuition, but it is something that can be clearly seen in its necessity from the course of human development. And it must be pointed out that man would be overwhelmed by the non-human, which he himself has created in a world Ahrimanized in calculable horse power. When man received from without that which gave him wisdom, beauty and strength, he had not yet the Ahrimanized world around him, he could receive it in grace or through grace, and on earth he had at most what he acquired through the power of fire or through the simplest mechanical tools, which did not add much to his own strength. And only since about the second half of the nineteenth century have we a new world, I might say, a mighty new geological layer covering the earth. To all the layers, diluvium, alluvium, is added the Ahrimanic layer of mechanized forces, which forms like a crust over the earth. So what overwhelms man rises up from the depths if man does not place himself in the outer world with that world that comes to him from the spirit, that is, from imagination, intuition and inspiration.

Truly strong impulses arise out of the knowledge of the course of the world, which point to the necessity of spiritual-scientific culture and civilization. These are necessities that can already be grasped today. For is it not terrible that alongside man, this, let us say, super-geological layer is emerging with such furious haste like a new earth crust, and that many people today still think as they have been taught, as for example in Germany only 6.7 million horsepower years were produced by mechanization? Do people think about what actually drives the course of the world? Do we have a clear picture of what is really happening? We do not, otherwise we would truly recognize from the knowledge of what is happening the necessity to find a new way of imbuing people with what past ages called beauty, wisdom, strength, and what we must call imagination, inspiration, intuition after the path that the human personality must take to attain it.

We are therefore looking into a world that is riddled with Ahriman. I have said before that I do not want to use the word “transition period” carelessly, because basically every period is a transition period; but a time in which something as special as Ahrimanism has developed so rapidly as it has since the last third of the 19th century is not always there. And the Biedermeier period, which immediately preceded it for a large part of Central Europe, truly cannot be compared with what has actually happened in reality in the last few decades. One must feel the full gravity of these modern events. And one must feel the following.

When you look at an event such as the war that took place in Central Europe in 1870/71, you can reflect on it and keep thinking about it. But just look at how people still try to visualize the events of the last few years in the same way! They still think the way they did when there were only 6.7 million horsepower years in Germany! They do not understand that you have to think differently when 79 million horsepower years are working outside of humans! This requires a completely different way of thinking. Without turning to spiritual science, the riddles that arise from these events will not be solved at all. If man mechanizes the world around him through external science, then he must all the more develop an inner science from within himself, which in turn is wisdom. This will have the power to direct what would otherwise overwhelm him.

From yesterday's lecture it will have become clear to you that one views the world one-sidedly if one views it, as appears in an especially outstanding way in Flegel, if one views it as if it were permeated by what one can call the cosmic thought. The world is viewed just as one-sidedly when one thinks of the basic structure of a nature of the will. It is the idea of Schopenhauer to think of the world as having a nature of the will. We have seen that this particular tendency, I might say, to view the world, to view it as an effect of thought, points to the nature of Western man, who tends more towards the side of thought. We have been able to show how Hegel's philosophy of thought has a different form in Western world views, and how in Schopenhauer's perceptions there lives the tendency that is actually peculiar to the people of the Orient, which is shown by the fact that Schopenhauer has a special preference for Buddhism, for an oriental world view in general.

Now, in principle, every such approach can only be judged if one is able to survey it from the point of view provided by spiritual science. From this point of view, however, such a summary of the world from the point of view of thought or from the point of view of will appears as something abstract, and it is indeed the more recent period of human development, which, as we have often emphasized, still tends towards such abstractions. Spiritual science must bring humanity back to a concrete understanding, to a realistic understanding of the world. But it is precisely such a realistic conception of the world that can give rise to inner reasons why such one-sidedness takes hold. What such people see, like Hegel and Schopenhauer, who are, after all, great, significant, ingenious minds, is, of course, present in the world; it just has to be looked at in the right way.

Today, let us first realize that we experience thought as human beings. When a person speaks of his thought experience, he has this thought experience directly. Of course, he could not have this thought experience if the world were not permeated by thoughts. For how could man, by perceiving the world sensually, gain thought out of his sensual perception if thought were not present in the world as such.

Now, however, as we know from other considerations, the human head organization is constructed in such a way that it is particularly capable of taking in thought from the world. It is formed out of thought, built out of thought. At the same time, the human head organization points us to our previous earthly life. We know that the human head is actually the metamorphic result of past earthly lives, while the human limb organization points to future earthly lives. Roughly speaking: We have our head because our limbs from the previous earth life have metamorphosed into the head. Our limbs, as we now carry them, with all that belongs to them, will metamorphose into the head that we will carry in our next earth life. In our head, especially in the life between birth and death, thoughts are at work. These thoughts are, as we have also seen, at the same time the transformation, the metamorphosis of that which worked as will in our limbs in the previous earthly life. And that which in turn works as will in our present limbs will be transformed into thoughts in the next earthly life.

When you have grasped this, you can say to yourself: Thought actually appears as that which, in the evolution of humanity, continuously emerges from the will as a metamorphosis. The will actually appears as that which is, so to speak, the germ of thought. So we can say: the will gradually develops into thought. What is will at first becomes thought later. When we look at human beings, if we see ourselves as head human beings, we have to look back to our prehistory, in which we had the character of the will. If we look to the future, we must ascribe the character of the will to our limbs in the present and say: In the future, this will become what is developed in our head, the thinking human being. But we continually carry this hyphen within us. We are, as it were, brought about from the universe by the fact that in us the thought from the past organizes itself together with the will that wants to go into the future.

Now what organizes the human being in this way, so to speak, out of the confluence of thought and will, of which the outer organization is the expression, what makes the human being so thoroughly organized, becomes particularly clear when viewed from the standpoint of spiritual scientific research.

Those who can develop to the insights of imagination, of inspiration, of intuition, see not only the externally visible head in the human being, but they see objectively that which is thought through the head. They see, so to speak, towards the thoughts. So we can say: With the abilities that are available to a person as the most normal between birth and death, the head shows itself in the configuration in which it is present. Through the developed knowledge in imagination, inspiration and intuition, the mental-physical power that underlies the head organization, which comes from previous incarnations, also becomes visible if we use this expression in a figurative sense. How does it become visible? In such a way that we can only use the expression for this becoming visible, for this self-evident spiritual-soul becoming visible: it becomes like shining.

Of course, when people who absolutely want to remain within the framework of materialism criticize such things, then one immediately sees how much the present human race lacks the ability to perceive what is actually meant by such things. I have pointed this out clearly enough in my Theosophy and in other writings: when we look at what the thinker is with our imagination, inspiration and intuition, it is not, of course, a new physical world that appears, so to speak, a new edition of the physical world. But this experience is exactly the same as what one has with regard to the external physical world in the light. To be precise, one should say: the human being has a certain experience of the external light. The same experience that the human being has through the sensory perception of light in the external world, he has in relation to the thought element of the head for the imagination. So that one can say: the thought element, seen objectively, is seen as light, or rather, is experienced as light. We live in the light by being thinking human beings. The outer light is seen with physical senses; the light that becomes thought is not seen because one lives in it, because one is it oneself as a thinking human being. One cannot see that which one is oneself. When one steps out of these thoughts, when one enters into imagination, inspiration, then one confronts it, and then one sees the element of thought as light. So that when we speak of the complete world, we can say: We have the light within us; only it does not appear to us as light because we live in it, and because, by making use of the light, by having the light, it becomes thought in us. — You take possession, as it were, of the light; you absorb into yourself the light that otherwise appears to you outside. You differentiate it within yourself. You work in it. That is precisely your thinking, that is an activity in the light. You are a being of light. You do not know that you are a being of light because you live in the light. But the thinking you unfold, that is life in the light. And if you look at thinking from the outside, you see light all right.

Now imagine the universe (left drawing). You see it by day, of course, permeated by light, but imagine looking at this universe from the outside. And now let's do the opposite. We have just had the human head (right drawing), which has thought developing inside it, and which sees light on the outside. In the universe we have light, which is viewed sensually. If we come out of the universe, we look at the universe from the outside (arrows), what does it appear as? As a structure of thoughts! The universe - light on the inside, thoughts viewed from the outside. The human head - thought on the inside, light on the outside.

This is one way of looking at the cosmos that can be extremely useful and revealing to you if you want to make use of it, if you really engage with such things. It will make your thinking, your entire soul life, much more agile than it otherwise is when you learn to imagine: If I were to come out of myself, as I constantly do when I fall asleep, and look back at my head, thus at myself as a thinking person, I would see myself shining. If I were to come out of the world, out of the illuminated world, and see the world from the outside, I would see it as a thought-creation. I would perceive the world as a thought-being. You see, light and thought belong together, light and thought are the same, only seen from different sides.

But now the thought that lives in us is actually that which comes from the past, which is the most mature in us, the result of previous lives on earth. What used to be will has become thought, and thought appears as light. From this you will be able to feel: where there is light, there is thought – but how? Thought in which a world continually dies. A pre-world, a premature world dies in thought, or, to express it differently, in the light. That is one of the secrets of the world. We look out into the universe. It is permeated by light. Thought lives in the light. But in this light, permeated by thought, a dying world lives. In the light, the world is constantly dying.

When a man like Hegel looks at the world, he is really looking at the world's continuous dying. Those who have a special inclination to the declining, dying, and languishing of the world become particularly intellectual. And in dying, the world becomes beautiful. The Greeks, who were actually full of human life through and through, had their joy on the outside when the beauty shone in the dying of the world. For in the light in which the world dies, the beauty of the world shines. The world does not become beautiful if it cannot die, and by dying, the world shines. So that it is actually beauty that appears from the radiance of the continually dying world. This is how one views the universe qualitatively. With Galileo and the other [naturalists], modern times have begun to consider the world quantitatively, and today we are particularly proud when, as is done everywhere in our sciences, we can understand natural phenomena through mathematics, that is, through the dead. Hegel did indeed use more substantial concepts for comprehending the world than mere mathematics, but for him, what was particularly attractive was what had come to maturity and was dying away. One might say that Hegel faced the world as a person facing a tree that is just bursting with blossoms. At the moment when the fruits are about to unfold but have not yet arrived, when the blossoms have come to their utmost, the power of light is at work in the tree, that which is the light-bearing thought. This is how Hegel stood before all the phenomena of the world. He contemplated the utmost blossom, that which unfolds itself completely into the most concrete.

Schopenhauer had a different relationship to the world. If we want to examine the Schopenhauerian impetus, then we have to look at the other element in the human being, at that which begins. It is the element of will that we carry in our limbs. Yes, we actually experience it like this – I have often pointed this out – as we experience the world in sleep. We experience it unconsciously, the element of will. Can we also somehow look at this volitional element from the outside, as we look at the thought from the outside? Let us take the will, somehow unfolding in a human limb, and let us ask ourselves, if we were to look at the will from the other side, if we were to look at the will from the point of view of imagination, inspiration, intuition: What is the parallel in looking at it compared to seeing thought as light? How do we see the will when we look at it with the developed power of observation, of clairvoyance? When we look at the will with the developed power of observation, of clairvoyance, then something is also experienced that we see externally. When we look at the thought with the power of clairvoyance, light is experienced, a radiance is experienced. If we observe the will with the power of clairvoyance, it becomes thicker and thicker, and becomes matter. If Schopenhauer had been clairvoyant, this will-being would have stood before him as a vending machine for matter, for that is the outer side of the will, matter. Inwardly, matter is will, as light is inwardly thought. And outwardly will is matter, as outwardly thought is light. Therefore I could also point out in earlier considerations: When man mystically descends into his will nature, those who actually only make a fuss with mysticism, but in reality strive for the well-being, for the experience of the worst egoism, then such introspection believes that they would find the spirit. But if they go far enough with this introspection, they will discover the true material nature of the human interior. For it is nothing other than a submerging into matter. When one submerges into the nature of the will, the true nature of matter is revealed. Contemporary natural philosophers are just fantasizing when they say that matter consists of molecules and atoms. The true nature of matter can be found by mystically immersing oneself. There one finds the other side of the will, and that is matter. And in this matter, that is, in the will, that which is continually beginning, germinating world, is basically revealed.

They look out into the world: they are surrounded by light. In the light, a premature world dies. You tread upon hard substance - the strength of the world bears you. In the light, beauty shines intellectually. In the radiance of beauty, the premature world dies. The world arises in its strength, in its power, in its might, but also in its darkness. In darkness it arises, the future world, in the material-volitional element.

When physicists speak seriously, they will not indulge in the speculations in which today they prattle on about atoms and molecules, but they will say: the outer world consists of the past, and in its core it carries not molecules and atoms but the future. And when it is said that the past shines radiantly in the present and the past envelops the future everywhere, then one will speak truly of the world, for the present is everywhere only that which the past and the future work together. The future is that which actually lies in the strength of the substance. The past is that which shines in the beauty of light, whereby light is set for everything that reveals itself, because, of course, what appears in tone, what appears in warmth, is meant here under the light.

And so man can only understand himself if he regards himself as a future core, enveloped by what comes from the past, by the light aura of the thought. One can say: Spiritually seen, man is the past where he shines in his aura of beauty, but incorporated into this past orange aura, which as darkness mixes with the light that radiates from the past and what carries over into the future. The blue light is that which radiates from the past, the darkness that which points to the future. The light is of a mental nature, the darkness is of a volitional nature. Hegel was inclined towards the light that unfolds in the process of growth, in the most mature blossoms. Schopenhauer, as a world observer, is like a person who stands before a tree and does not really enjoy the blossoming, but who has an inner urge to just wait until the seeds for the fruit sprout from the blossoms everywhere. He is glad that there is growth power within, it spurs him on, his mouth waters when he can think that the peach blossoms will become peaches. He turns from the nature of light to that which takes hold of him from within, which unfolds from the light-filled nature of the blossom as that which can melt on his tongue in material form, which develops into the future as fruit. It is truly the dual nature of the world, and one only views the world correctly when one views it in its dual nature, for then one comes to understand how this world is concrete, whereas otherwise one only views it in its abstractness. When you go outside and look at the trees in their bloom, then you are actually living in the past. So you look at the spring nature of the world and you can say to yourself: What the gods have worked into this world in times gone by is revealed in the splendor of spring flowers. You look at the fruiting world of autumn, and you can say: A new deed of the gods is beginning, what falls away is capable of further development, what develops into the future.

Thus it is a matter of not merely acquiring a picture of the world through speculation, but of grasping the world inwardly with the whole human being. One can indeed grasp the past in the plum blossom, I would say, and sense the future in the plum. What shines in one's eyes is intimately connected with what one has become out of the past. What melts on one's tongue in taste is intimately connected with what one is resurrecting out of, like the phoenix from its ashes, into the future. There one grasps the world in perception. And it was this 'grasping the world in perception' that Goethe actually strove for in everything he wanted to see and feel in the world. For example, he looked at the green world of plants. He did not have the resources of today's spiritual science, but by looking at the greenness of the plant world, he was able to discern in the greenness of the plant that had not yet fully developed into the flowering stage that in the plant world which actually belongs to the past, but which projects into the present; for in the plant, the past already appears in the flower; but what is not yet quite so far in the past is the greenness of the leaf.

To some extent, when one sees the greenness of nature, it is something that has not yet died away so far, that has not yet been so seized by the past (see drawing green). But what points to the future is what comes out of the darkness, out of the shadows. Where the green is tinged with blue, that is where nature reveals itself as something future (blue). On the other hand, where we are directed to the past, where that which matures lies, which makes things flourish, there is warmth (red), where light not only brightens but also permeates with power, where it merges into warmth. Now, one would actually have to draw the whole thing in such a way that one says: you have the green, the plant world – that is how Goethe would feel, even if he has not yet translated it into spiritual science or occult science – and then, linked to that, the darkness, where the green gradates into blue. But what brightens and is filled with warmth would follow on the upper side. There, however, one stands as a human being, there one has inwardly as a human being what one has outwardly in the green plant world; there one is inwardly, as a human etheric body, as I have often said, of a peach-blossom color. That is also the color that appears here when the blue encroaches on the red. But that is what you are yourself. So that when you look out into the colored world, you can say: you yourself are within the peach-blossom, and have the green on the other side. That is how it presents itself objectively in the plant world. On the one hand you have the bluish, dark, on the other hand the light, reddish-yellowish. But because you are in the peach-blossom, because you live in it, you can perceive it just as little in ordinary life as you perceive the thought as light. You do not perceive what you experience, so you omit the peach blossom and only look at the red, which you expand on one side, and the blue, which you expand on the other side; and so such a rainbow spectrum appears to you. But that is only an illusion. You would get the real spectrum if you were to bend this band of colors in a circle. We actually see it straight because we, as human beings, are standing within the peach-blossom, and so we overlook the colored world only from blue to red and from red to blue through the green. At the moment we would have this aspect, every rainbow would appear as a circle, as a circle bent upon itself, as a roll with a circular cross-section.

I have only mentioned the last one to draw your attention to the fact that Goethe's view of nature is at the same time a spiritual view, that it fully corresponds to spiritual observation. When approaching Goethe the natural scientist, one can say: He does not really have spiritual science yet, but he has considered natural science in such a way that it is entirely in line with spiritual science. But what must be essential to us today is this: that the world, including the human being, is a thorough organization of thought-light, light-thoughts with will-substance, substance-will, and that that which confronts us concretely is built up in the most diverse ways or permeated with content from thought-light, light-thoughts, substance-will, will-substance.

We must look at the cosmos qualitatively, not just quantitatively, and then we can come to terms with it. But then we also find in this cosmos a continuous dying away, a dying away of the past in the light, a rising of the future in darkness. The ancient Persians, in their instinctive clairvoyance, called that which they sensed as the dying past in the light Ahura Mazdao, and that which they sensed as the future in the dark will Ahriman.

And now you have these two world entities, light and darkness: in the light the living thought, the dying past; in the darkness the emerging will, the coming future. When we get to the point where we no longer consider thought in its abstract form alone, but as light, will no longer consider will in its abstract form alone, but as darkness, indeed consider it in its material nature, when we get to the point to regard the heat content of the light spectrum, for example, as coinciding with the past, the material side, the chemical side of the spectrum with the future, we go from the mere abstract to the concrete. We are no longer such dry, pedantic thinkers who work only with our heads; we know that what thinks in our heads is actually the same thing that surrounds us as light. And we are no longer such prejudiced people that we only have joy in the light, but we know: in the light is death, a dying world. We can also feel the tragedy of the world in the light. So we come from the abstract, from the conceptual, into the flood of the world. And we see in what is darkness the rising part of the future. We even find in it what incites passionate natures like Schopenhauer. In short, we penetrate from the abstract into the concrete. World structures arise before us, instead of mere thoughts or abstract volitional impulses.

That is what we have sought today. Next time, we will seek in what has become strangely concrete for us today – the thought towards the light, the will towards darkness – the origin of good and evil. We penetrate from the inner world into the cosmos and seek in the cosmos, not just in an abstract or religious-abstract world, the reasons for good and evil, but we want to see how we break through to a knowledge of good and evil, after we have begun by grasping thought in its light and feeling the will in its darkening. More about this next time.

Our last discussions here were about the possibility, on the one hand, of seeing in the natural realm that which is connected in a certain way with the moral, with the soul, and on the other hand, of seeing in the soul again what is present in the natural. In this very area, humanity today is confronted with a, one might say, disturbing puzzle. Not only that, as I have often mentioned in public lectures, when man applies the laws of nature to the universe and looks at the past, he must say to himself: Everything around us has emerged from some primeval nebulous state, that is, from something purely material, which then differentiated and transformed itself in some way, and from which the beings of the mineral, plant, and animal kingdoms emerged, and from which man also emerged. This will be there again in a certain way, albeit in a different form than at the beginning, as a purely physical thing, even at the end of the universe. But then what is born in us as morality, our ideals, will have basically faded away and been forgotten, and there will be the great churchyard of the physical, and nothing will have any meaning within this final physical state, which has arisen as a spiritual development in man, because it was just a kind of bubble. The only reality would be that which develops physically out of the primeval mist to the strongest differentiation of the various beings, only to return again to the general slag-like state of the world.

Such a view, which must be arrived at by anyone who honestly – that is, honestly to himself – professes the natural philosophy of the present day, can never build a bridge between the physical and the moral-spiritual. Therefore, such a view always needs, if it does not want to be completely materialistic and actually see the only thing in the world in material processes, always needs a kind of second world, so to speak, brought out of abstraction, which, if only the first world is recognized as given for science, would then be given to faith alone. And this belief, which is expressed in the fact that it in turn thinks: That which arises in the human soul as good cannot remain without compensation in the world; there must be certain powers which - however one thinks of it philosophically, it comes out the same - reward good and punish evil and so on. In our time there are people who profess both views, although they are incompatible. There are people who, on the one hand, accept everything that the purely scientific world view has to offer, who go along with the Kant-Laplacean theory of the primeval nebula, who go along with all that is put forward for a slag-like final state of our development, and who then also profess some religious world view: that good works somehow find their reward, evil sinners are punished and the like. The fact that there are numerous people in our time who allow both the one and the other to be presented to their soul stems from the fact that there is so little real activity of the soul in our time, because if there were this inner activity of the soul, then one could not simply assume, out of the same soul, on the one hand, a world order that excludes the reality of morality, and yet, on the other hand, assume some powers that reward good and punish evil.

Contrast the moral and physical worldviews, which arise from the intellectual and emotional laziness of many people today, with something like what I explained here last time as a result of spiritual science. I was able to point out that we see the world of light phenomena around us first, that we look at everything in the outer nature that appears to us through that which we call light. I was able to point out to you how one has to see in all that exists around us as light, what dying world thoughts are, that is, world thoughts that were once, in the distant past, the thought worlds of certain entities, thought worlds from which world entities of long ago recognized their world secrets. What were thoughts in the beginning now shine out to us, in that they are, so to speak, the corpse of a thought, a world thought that has died. They need only open my “Occult Science” and read the relevant pages to know that when we look back into the distant past, the human being as we understand him today did not yet exist. He was only a kind of sensory automaton, for example, during the Saturn period. But you also know that the universe was inhabited in those days, as it is now. But in those days, other beings that inhabited this universe took the place within this universe that man occupies today. We know, of course, that those spirits whom we call archai or primal beginnings, that these entities were at the human stage during the old Saturn time. They were not human as humans are today, but they were at the human stage. With a completely different constitution, they were at the human stage. Archangels were at the human stage during the old sun time and so on.

We are looking back into the distant past and saying to ourselves: Just as we now go through the world as thinking beings, so these entities went through the world as thinking beings with the character of humanity. But what lived in them then has become an external world thought. And that which lived in them then in thought, so that it could only be seen from the outside as their aura of light, is then seen in the universe, appearing in the facts of light, so that we have to see dying worlds of thought in the facts of light. And now darkness plays a role in these light facts, and in contrast to the light, that which can be called the will in a soul-spiritual sense lives out in the darkness, which can also be called love with a more oriental turn of phrase. So that when we look out into the world, we see, on the one hand, the world of light, if I may say so; but we would not see this world of light, which would always be transparent to the senses, if darkness did not make itself perceptible in it. And in what now permeates the world as darkness, we have to look for what lives in us as will in the first stage of the soul. Just as the world outside can be seen as a harmony of darkness and light, so too can our own inner being, insofar as it initially spreads out in space, be seen as light and darkness. Only for our own consciousness is the light thought, imagination, the darkness in us will, goodness, love, and so on.

You see, we get a world view in which what is in the soul is only soul and what is outside in nature is only natural; we get a world view in which what is outside in nature is the result of earlier moral processes, where the light is dying worlds of thought. But this also means for us: When we carry our thoughts within us, they are initially, in that they live in us as thoughts, released from our past by virtue of their power. But we continually permeate our thoughts with the will from the rest of our organism. For precisely what we call purest thoughts are remnants from the distant past, permeated by the will. So that even pure thinking - I have stated this very energetically in the new edition of my “Philosophy of Freedom” - is permeated by the will. But what we carry within us goes back to distant futures, and in distant futures what is now in us as the first germ will shine in the outer phenomena. There will then be beings who look out into the world as we now look out from the earth into the world, and these beings will say: “Nature shines around us.” Why does it shine for us as it does? Because deeds have been accomplished by people on earth in a certain way, because what we now see around us is the result of what people on earth have carried within themselves as a seed. — We now stand there, looking out into the natural world around us. We can stand there like dry, sober abstractors, we can analyze light and its phenomena as physicists do: we will analyze these phenomena coldly, as laboratory people; this will produce some very beautiful and ingenious results, but we do not then stand as full human beings in relation to the outer world. We can only face the outer world as fully human beings if we can feel what appears to us in the dawn, what appears to us in the blue firmament, what appears to us in the green plant, if we can feel what we perceive in the rippling wave – for light does not only refer to the light that can be perceived through the eye, but I use the term light here for all sensory perceptions. What do we see when we perceive what is around us? We see a world that can indeed uplift our soul, that reveals itself in a certain way for our soul as something we must have in order to be able to look meaningfully out into a meaningful world. We do not stand there as fully human beings when we merely face this world by analyzing it dryly as physicists. We only face this world as a whole human being when we say to ourselves: What glows there, what sounds there, is ultimately the result of what beings developed in their souls long ago in the distant past; we must be grateful to them. We do not look out into the world like dry physicists, we look out with feelings of gratitude towards those beings who, let us say, during the ancient Saturn time, lived as humans for so many millions of years, as we live today as humans, and who thought and felt in such a way that we have the wonderful world around us today. That is a significant result of a world view saturated with reality, in that it leads us to look out into the world not just as a dry, sober person, but full of gratitude for those beings in the most distant past who, through their thinking and their deeds, have brought about the world around us that lifts us up. Imagine this only with the necessary intensity, let yourself be filled with this idea of being obliged to thank the distant prehistoric men, because they have made our environment. Let yourself be filled with this thought, and then bring yourself to say to your soul: We must arrange our thoughts and feelings in the appropriate way, in a way that we have in mind as a moral ideal, so that those beings who come after us can look at an environment for which they must be just as grateful to us as we can be grateful to our distant ancestors, who now literally surround us in terms of their effects as guiding spirits. We see a luminous world today; millions of years ago it was a moral world. We carry a moral world within us; after millions of years it will be a world of light.

You see, a complete world view leads to this world-sensation. An incomplete world view, admittedly, leads to all kinds of ideas and concepts, to all kinds of theories about the world, but it does not fulfill the full human being, because it leaves his sensation empty. This has a very practical side, although today's man hardly yet realizes its practical side. But anyone who is honest about the world today knows that he must not let it go into decline; he wants to look to a school and college of the future where people do not go in at eight in the morning with a certain casual, indifferent feeling, and come out at eleven or twelve or one o'clock with the same casual, indifferent feeling, at most with a little pride that they have once again become so and so much smarter - let's assume they have become. No, one can direct one's gaze into a future perspective in which those who leave at eleven or twelve or one o'clock leave the places of learning with feelings towards the world that go out into the universe, in that, in addition to cleverness, the feeling toward the emerging world, the feeling of gratitude toward the very distant past, in which beings worked who shaped our surrounding nature as it is, and the feeling of great responsibility that we have because our moral impulses in us become later appearing worlds. It remains a belief, of course, when one wants to tell people: the primeval fog is real, the future slag is real, in between beings create moral illusions that rise up in them as foam. Belief does not say the latter; it would have to say it if it were honest. Is it not something essentially different when man says to himself: Yes, that which is retribution, that exists, because nature itself is so constituted that this retribution occurs: your thoughts become shining light. The moral world order reveals itself. What is the moral world order at one time is the physical world order at another time, and what is the physical world order at any one time was the moral world order at another time. Everything moral is destined to emerge into the physical. Does the person who views nature spiritually still need proof of a moral world order? No, in the spiritually comprehended nature itself lies the justification of the moral world order. One rises to this image when one regards man, I would like to say, in his full humanity.

Let us start with an occurrence that we all go through every day. We know that falling asleep and waking up are based on the human being in his I and his astral body detaching from the physical body and the etheric body. What does this actually mean in relation to the cosmos? Let us imagine that the physical body, etheric body, astral body and I are connected with each other for waking. Now let us imagine them separated for sleeping: What is the, I would say, cosmic difference between the two? You see, when you look at the state of sleep, you experience the light in this state of sleep. By experiencing the light, you experience the dying world of thoughts of the past. And by experiencing the dying world of thoughts of the past, you are inclined to have a receptivity to perceive the spiritual as it extends into the future. The fact that man today has only a dull perception of it does not change the matter. What is essential to us now is that we are receptive to the light in this state.

When we now submerge ourselves in the body, we become inwardly soulful – when I say inwardly soulful, it means that we are souls and not scales – we become soulful receptive by immersing ourselves in the body, in contrast to the light, for the darkness. But this is not a mere negative, but we become receptive to something else. Just as we were receptive to light when we slept, we become receptive to heaviness when we wake up. I said we are not scales; we do not become receptive to heaviness by weighing our bodies, but by immersing ourselves in our bodies, we become inwardly receptive to heaviness. Do not be surprised that this is somewhat vague at first when it is expressed. For the actual soul experience, ordinary consciousness is just as dormant when awake as it is when asleep. In sleep, a person in today's normal consciousness does not perceive how he lives in the light. When awake, he does not perceive how he lives in heaviness. But that is how it is: the basic experience of the sleeping human being is life in the light. In sleep, the soul is not receptive to heaviness, to the fact of heaviness. Heaviness is, as it were, taken from him. He lives in the light. He knows nothing of heaviness. He first learns to recognize heaviness inwardly, then subconsciously. But the imagination immediately picks up on this: he learns to recognize heaviness by immersing himself in his body.

This can be seen in spiritual scientific research in the following way. If you have raised yourself to the level of knowledge of imagination, then you can observe the etheric body of a plant. When you observe the etheric body of a plant, you will have the inner experience: This etheric body of the plant, it continually draws you upwards, it is weightless. If, on the other hand, you look at the etheric body of a human being, it has weight, even for the imaginative presentation. You simply have the feeling: it is heavy. And from there one then comes to recognize that, for example, the etheric body of the human being is something that, when the soul is in it, gives the soul heaviness. But it is a supersensible archetypal phenomenon. When asleep, the soul lives in the light and therefore in lightness. When awake, the soul lives in heaviness. The body is heavy. This force is transferred to the soul. The soul lives in heaviness. This means something that is now transferred to consciousness. Think of the moment you wake up, what does it consist of? When you are asleep, you are lying in bed, you do not move, the will is paralyzed. However, the images are also paralyzed, but the images are only paralyzed because the will is paralyzed, because the will does not shoot into your own body, does not make use of the senses, and therefore the images are paralyzed. The basic fact is the lameness of the will. What makes the will active? The fact that the soul feels heaviness through the body. This coexistence with the soul [heaviness] gives the earthly human being the fact of the will. And the cessation of the will of the human being himself occurs when the human being is in the light.

So you have presented the two cosmic forces, light and gravity, as the great contradictions in the cosmos. Indeed, light and gravity are cosmic contradictions. If you imagine the planet: gravity pulls towards the center, the light points away from the center into the universe (arrows). One thinks of the light only as being at rest. In truth, it points out from the planet. Anyone who thinks of gravity as a force of attraction, in other words in Newtonian terms, is actually thinking in a rather materialistic way, because they are thinking that there is actually something like a demon or something sitting inside the earth, with a rope that you can't see, and it is pulling the stone towards it. People talk about a force of attraction, which no one can ever prove anywhere other than in their imagination. But people talk about this force of attraction. Now, people may not want to sensualize this thing, but they may talk about the force of attraction in Newtonian terms. In Western culture, it will always be the case that whatever is there must be presented in some way that can be sensed by the senses. So someone could say to people: Well, you can imagine the force of attraction as an invisible cord; but then you must at least imagine light as a kind of swinging down, as a kind of flinging off. You would then have to imagine light as a flinging-off force. For those who prefer to remain in reality, it is enough if they can simply understand the cosmic contrast between light and gravity.

And now, you see, what I am about to say concerns many things related to the human being. When we look at the everyday event of falling asleep and waking up, we say: when we fall asleep, we leave the field of heaviness and enter the field of light. By living in the field of light, he gets, if he has lived long enough without gravity, again a vivid desire to be embraced by the gravity, and he returns to the gravity again, he wakes up. It is a continuous oscillation between life in the light and life in the gravity, waking up and falling asleep. If someone develops their sensory abilities to a higher degree, they will be able to directly perceive this as a personal experience, this sense of rising from heaviness into the light, and then being taken up by heaviness when waking up.

But now imagine something else, now imagine that the human being is bound to the earth as a being between birth and death. He is bound to the earth by the fact that in this state between birth and death, when his soul has lived in the light for a while, it will always hunger for heaviness again and return to a state of heaviness. When we talk about this in more detail, a state has been reached in which this hunger for heaviness no longer exists, then man will follow the light more and more. He does this up to a certain limit (see red line in the illustration). He follows the light up to a certain limit, and when he has reached the outermost periphery of the universe, he has used up what gravity gave him between birth and death. Then a new longing for gravity begins, and he returns to his path (see white line in the illustration) to a new incarnation. So that also in that interim between death and a new birth, around the midnight hour of existence, a kind of hunger for heaviness arises. This is initially the most general concept for what man experiences as a longing to return to a new earth life. But now, while man returns to a new earth life, he will have to go through the sphere of neighboring, of the other celestial bodies. These have the most diverse effects on him, and the result of these effects he then brings with him into this physical life by entering it through conception. From this you can see that it is important to ask: what position do the stars occupy in the spheres through which the person passes? For, depending on the sphere through which the person passes, his longing for the heaviness of the earth takes on different forms. Not only the earth, so to speak, radiates a certain heaviness, which the person longs for again, but also the other heavenly bodies, whose spheres he passes through as he moves towards a new life, have an effect on him with their gravity. So that man, by returning, can indeed come into different situations, which justify saying, for example, that man returning to earth longs to live in the gravity of the earth again. But he first passes through the sphere of Jupiter. Jupiter also radiates a heaviness, but one that is suitable for adding a certain joyful note to the longing for the heaviness of the earth. So not only will the longing for the heaviness of the earth live in the soul, but this longing will also receive a joyful nuance. The person passes through the sphere of Mars. He longs for the heaviness of the earth. A joyful mood is already in him. Mars also has an effect on him with its heaviness, planting, as it were, the activity in the soul that joyfully longs for earthly heaviness, to enter into this earthly heaviness in order to make powerful use of the next physical life between birth and death. Now the soul has already progressed so far that in its subconscious depths it has the impulse to long clearly for the heaviness of the earth and to make powerful use of the earthly incarnation, so that the longing joy, the joyful yearning, is expressed with intensity. Man still passes through the sphere of Venus. A loving grasp of the tasks of life is added to this joyful longing, which tends towards strength.

You see, we are talking about different types of gravity emanating from celestial bodies and relating them to what can live in the soul. Again, by looking out into space, we seek to address the spatial-physical at the same time as the moral. If we know that the will lives in the forces of gravity and if we know on the other hand that the light is opposed to the will, we may say: From Mars light is reflected, from Jupiter light is reflected, from Venus light is reflected; in the forces of gravity the modification through the light lives at the same time. We know that dying world thoughts live in the light, and that nascent worlds live in the forces of gravity through will-germs. All this radiates through the souls as they move through space. We consider the world physically, and at the same time we consider it morally. A physical and a moral aspect do not coexist. Man is only inclined to say this in his limitedness: on the one hand is the physical, on the other the moral. No, these are only different aspects, they are unified in themselves. The world, which develops towards the light, develops at the same time towards retribution, towards revealing retribution. A meaningful cosmic order reveals itself out of the natural cosmic order.

One must be clear about the fact that one does not arrive at such a world view through a philosophical interpretation, but that one grows into it by gradually learning to spiritualize physical concepts through spiritual science; in this way it moralizes itself. And when one learns to see through the world of the physical into the world in which the physical has ceased to exist and the spiritual is present, one recognizes: morality is present there.

You see, people today could really come to this conclusion from certain ideas. I just want to show this to you at the end, although it is outside the way of thinking of most of you. I would like to say that it takes a great deal of study to understand what I have just said. So you have this line, which is not an ellipse, but which differs from the ellipse in that it is more curved here (drawing on the left) – you often see this line on buildings – the ellipse would be something like this (dotted line). But this is only one special form of this line; this line can also, if you change the mathematical equation, take on this shape (lemniscate). It is the same line as the other one. Sometimes I go around like this and close here; but under certain conditions I don't go up to the top like that, but go around like this and then return again and close at the bottom. But the same line has another form. If I start here, I only appear to close here; now I have to get out of the plane, out of the room, have to go over here, come back here. Now I have to go out of the room again, have to continue the line here and close it at the bottom. Only the line is somewhat modified. These are not two lines, it is only one line, and it also has only one mathematical equation; it is a single line, only that I go out of the room. If you continue this idea, then the other is also possible: I can simply take this line (lemniscate), but I can also imagine this line in such a way that its half lies within the space; by getting around here, I have to go out of the space. I have to go out of the room, then I finish it like this: here is the other half, but it is only outside the usual room, it is not inside the usual room. It is also there. And if one were to develop this way of thinking, which mathematicians, for example, could have today if they wanted, if one were to develop this way of thinking, one would come to a different conception of going out of space and coming back into space. This is something that corresponds to reality. For every time you set out to do something, you think the thing you have set out to do; before you want to, you go out of the room, and when you move your hand, you go back into the room. In between, you are out of the room, and you are on the other side of the room.

This idea must be developed thoroughly — from the other side of the room. Then one comes to the idea of the truly supersensible, but above all, one comes to the idea of the moral in its reality. The reality of the moral can be so difficult to imagine from today's world view because people want to imagine everything they want to imagine in space, to determine it in terms of mass, weight and number, whereas in fact reality at every point, I might say, in space transcends space and returns to space. There are people who imagine a solar system, comets in the solar system, and they say: The comet appears, then it goes through a huge long ellipse and then it comes back after a long time. — That is not true for many comets. It is the case that comets appear, they go out, scatter here, stop, but form again from the other side, form again from here and come back from there, describe lines that do not return at all. Why? Because comets leave space and return from a completely different place. It is entirely possible in the cosmos for comets to disperse from space and return from a different place in space.

In tomorrow's continuation of these considerations, I will not torment you with the ideas that I presented to you in the last ten minutes, because I know that they would be far removed from the range of ideas of a large number of you. But I must sometimes point out that this spiritual science, as it is cultivated here, could count on the most highly developed scientific ideas if the opportunity were available, if in other words there were the possibility of really permeating with spirit what is being done today in a spiritless way, especially in the so-called exact sciences. Unfortunately, this possibility does not exist; in particular, things like mathematics and so on are mostly done in the most spiritless way today. And that is why, as I emphasized during my recent public lecture in Basel, spiritual science is for the time being dependent on making itself felt to educated laymen — which many people who now want to be considered learned reproach it for. If scholars were not so lazy when it came to spiritual contemplation, spiritual science would not need to assert itself only before educated laymen, because it can count on the highest scientific ideas and, up to these highest scientific ideas, also counts on complete accuracy because it is aware of its responsibility.

Of course, the scientists behave in a very peculiar way in the face of these things. You see, there is a learned gentleman - I already pointed him out in a public lecture recently - who has obviously heard that university courses have been held here in Dornach. He had heard something about the Waldorf School and had apparently read my inaugural address for the Waldorf School and another essay in the “Waldorf-Nachrichten”. In the inaugural address, I mentioned a pedagogue out of context who is a kindred spirit of that scholar in many ways. On such occasions, the gentlemen who so often accuse anthroposophy of leading to suggestion or autosuggestion are immediately hypnotized because they hear: “Someone was mentioned who is a scientific comrade of mine.” The gentleman then became very attentive. Now it became obviously clear to him from all that has been achieved at the Dornach School of Spiritual Science. Nevertheless, he could not refrain from writing the following: “At the anthroposophical college courses in Dornach near Basel, which took place in the fall of this year, it was hoped that great and powerful ideas would be introduced from here to initiate a new development of our nation and breathe new life into it. Anyone who examines the ethical foundations of this movement at its true value cannot share this hope unless these foundations are subjected to critical examination, which is what the above lines are intended to encourage.

Now, why were these “above lines” actually written? So the university courses, their ethical basis must be examined, subjected to criticism, because they must have something to do with what such a gentleman now has to declaim, what he calls the moral low, because he begins his essay, which he has titled “Ethical Mis »: «In times of a moral low such as the German people have probably never experienced, it is doubly important to defend the great landmarks of morality, as established by Kant and Herbart, and not to let them be shifted in favor of relativistic inclinations. The words of Baron von Stein, that a people can only remain strong through the virtues by which it has become great, must be considered one of the most important tasks in the midst of the dissolution of all moral concepts today.

Now the man dates the dissolution of moral concepts since the war and finds one very remarkable: “That a writing of the leader of the anthroposophists in Germany, Dr. Rudolf Steiner, is involved in this dissolution, must be particularly regretted, since one the idealistic basic feature of this movement, which aims at a strong internalization of the individual human being“ - that is what he has taken from a few essays in the ‘Waldorfnachrichten’ - ‘cannot be denied, and in his plan of the threefold social order, which was discussed in No. 222 of the ’Tags”, one can find healthy ideas that promote the welfare of the people. But in the book “The Philosophy of Freedom” (Berlin 1918), he takes his individualistic approach to such an extreme that it leads to the dissolution of the social community and must therefore be fought."

So you will see: in 1918, the “Philosophy of Freedom” was written out of the moral low that resulted from the war! Of course, the good man did not care about the “Philosophy of Freedom” for decades, when it was around, only read the last edition, namely 1918, so carefully that he did not notice how old this book is, that it certainly dates from the time when he talked about how wonderfully far we have come, to what clarification, where he has not yet spoken of a moral low for a long time: Well, so! Such is the conscientiousness of these youth educators. The man is not only a professor of philosophy, but above all an educator. So he not only has to teach at universities, but also educate children pedagogically. And he is so well educated himself that he perceives the writing as having been written in 1918, the “Philosophy of Freedom.” Therefore, it is also easy for him to report on the purpose of this writing. Consider the situation: in 1893, the “Philosophy of Freedom” appears. So the ideas arise at that time. If one assumes that the “Philosophy of Freedom” was published at that time, what sense do the following words make, which are almost the culmination of the whole essay: “But these free people of Dr. Steiner are no longer human. They have already entered the world of angels on earth. Anthroposophy has helped them to do so.”

Now, I ask you: in 1893, the “Philosophy of Freedom” was published with the intention of providing people with the ethics that anthroposophy helps them to achieve: “Would it not be an unspeakable blessing in the midst of the manifold confusions of earthly life to be able to place oneself in such surroundings? Assuming that a small group succeeds in stripping away all that is human and entering into a purer existence in which the truly free are allowed to live fully beyond good and evil, what remains for the broad masses of the people who are most closely intertwined with the material needs and worries of life?

So you see, the matter is presented as if the “Philosophy of Freedom” had been published in Berlin in 1918, and anthroposophy was there to educate the people described in the “Philosophy of Freedom”!

With this conscientiousness our scholars write about things today. It is the same conscientiousness with which a doctor of theology writes that a nine-meter-high statue of Christ has been fabricated, with Luciferian features at the top and animalistic features at the bottom, despite the fact that the statue of Christ has a purely human ideal face at the top and is still a wooden block at the bottom, in other words, is not there at all yet. He does not just describe it as if someone had told him, this doctor of theology, but he writes as if he had established this fact, as if he had been there himself. This reminds me of the anecdote I mentioned in Basel in public, about how someone determines whether he is sober or drunk when he comes home in the evening: he lies down in bed and places a cylinder in front of him on the bedspread; if he can see it clearly, he is sober; if he sees it double, he is drunk. You have to be at least in that state if you see what is being made here as a statue of Christ as that doctor of theology saw it.

But, leaving these attacks aside, in this case one can still ask the question: What kind of theologians are they? What kind of Christians are they? What kind of educators are they for young people, who have such a relationship to truth and truthfulness, and what must a science look like that is endowed with such a feeling for truth and truthfulness? But such a science is actually represented today by most people in lecterns and in books; humanity lives from such science. Among all the other tasks it has, spiritual science also has the task of purifying our spiritual atmosphere from those vapors of untruthfulness, of mendacity, which does not just prevail in the outer life, which can be proven today down to the depths of the individual sciences. And it is from these depths that what has such a devastating effect on social life emanates. The courage must be mustered to shine the right light on these things. But for that, it is necessary first to warm to a world view that really bridges the moral world order and the physical world order, in that the shining sun can be seen both as the concentration of descending of thought worlds, and that which bubbles up from the depths of the earth can be seen at the same time as the preparation of that which lives on into the future, in the form of germs, volitional forces that permeate the world volitionally. We will continue this discussion tomorrow.

I have often spoken of how man's bodily form is an expression of the course of his entire life. Anyone who understands the human head in the right way can recognise that the special moulding, the special formation of the head is connected with former lives which have been passed through by the human being before he descended to his present life on Earth. And when we consider the limb-organisation, extending it—naturally to cover the organs associated with the limbs, then we have something which, after certain metamorphoses, will underlie the formation beyond death of the future human head. At the same time, however, the human form points to man's connection with the Cosmos. As the human being stands before us today, we can certainly say that the particular formation of his head is a metamorphosis of his previous limb-formation. But the fact of his having any such formation of the head as the one he carries around is the result of his cosmic experiences before he set foot on the Earth. In essentials, the head-formation is an outcome of the Saturn, Sun and Moon evolutions; whereas the limb-man is a starting-point for the Jupiter, Venus and Vulcan evolutions. It is only the breast-man, embracing all that belongs to the present rhythmical system, who is the real man of the Earth. Thus we can say: What we have before us in the human head is formed out of the three preceding planetary embodiments of the Earth; and the starting-point for its subsequent embodiments is all that underlies man's limbs today. As a man goes through life between death and rebirth, he is repeating spiritually his experiences during the ages of Saturn, Sun, Moon. He takes his organism back from its earthly form to what it was as Saturn organism, Sun organism, Moon organism. Similarly; his limb-organism, as fashioned on Earth, will be further organised physically, will go through reorganisation, during the embodiments of Earth as Jupiter, Venus, Vulcan.

These things have, therefore, a human earthly aspect and also a cosmic one. Hence we can study the formation of the human head while keeping in mind the relation of man's essential being to the Cosmos. Now what came about during the Saturn-evolution and the Sun-evolution is certainly rather remote from our study of man; and so we are less able to form an opinion of it from our earthly point of view. On the other hand we can form a vivid idea of what took place during the old Moon-evolution, for this is to a certain extent repeated in the interaction between the Earth and the present Moon, and we can therefore study the human head in relation to that. We then come to certain secrets concerning the formation of the human organism.

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Let us imagine—in the form of a diagram—a man standing on the Earth; he is thus not in the centre of the Earth but distant from it by the length of the Earth's radius. And if we draw the human head diagrammatically we can say: As the Moon moves round the Earth, it moves also round man's head. Naturally this is expressed diagrammatically and not in the correct proportions.

Now let us assume the Moon, as full Moon, to be here; then the light it is always said to reflect from the Sun will stream to the man. In this way the light of the Sun has an effect upon the man—and when I speak here of the ‘man’ I am always referring to the human head. On the opposite side we have the new Moon, and no light then reaches the man, who on this side is, as it were, left to himself. Less demand is made upon him by the stimulation of the light from outside; hence he is left more to his own inner development. And if you put the first quarter here and the last quarter there—the waxing Moon and the waning Moon—then from these two directions less stimulation is exercised by the light upon the man than from the direction of the full Moon and more than from that of the new Moon. Moreover in its course round the Earth the Moon travels through the Zodiac. Because of this the light is modified in a certain way—I might perhaps say differentiated, for the moonlight becomes different according to whether it comes from a position behind which there is, for example, the Ram, or from one behind which the Virgin stands. The moonlight is therefore differentiated in accordance with the sign of the Zodiac through which the Moon is passing.

Now imagine the diagram in relation to a relevant point in human development: imagine, that is, that through some course of events there establishes itself in the mother's body the spirit-germ of a human being, coming straight from his development between death and rebirth. During this time the Moon is working on the embryo. Then, you have, as a result of the Moon working in from the Cosmos—in connection naturally with other cosmic bodies—the configuration of the human head in the body of the mother. The configuration of the human head is altogether the work of the Moon.

Perhaps you will say, quite rightly : But surely we have not to assume that it is always the full Moon which sheds its rays on eyes or nose, and that the back of the head, which should depend on inner development and not on the external world, is always exposed to the influence of the new Moon? It is true that this is not unconditionally so. In essentials, however, the full Moon is active on some part of the face, whereas the activity of the new Moon is concentrated on the back of the head. In the body of the mother, too, the child has a special position in relation to the Cosmos. According to how the Moon sheds its rays more or less obliquely on that part of the embryo destined to become the face, the human being will have certain of those gifts bestowed upon him which depend upon the head. He will have different gifts, physically, if the bright moonlight sheds its beams on his mouth rather than upon his eyes. This is connected with a person's talents, in so far as they depend on the Cosmos. But the essential thing to be borne in mind today is that during the embryonic development of the human being the chief influences proceeding from the Moon are those that give form to the human ovum, starting with the formation of the head. For in the human being the head is the first thing to take shape. This is brought about by the Moon—that is, by the movement and activity remaining over from the old Moon and from the other previous embodiments of the Earth. You see here how the head is cosmically connected with the external world; how during the development of the embryo the human being is caught up in that cosmic condition to which the tone is given essentially by the Moon and its activity. This comes about through the movement made by the Moon, through the encirclement of the head by the Moon, which occurs ten times during the human being's embryonic development. Thus the Moon first passes by and works upon the formation of the human face—leaving it then in peace to continue its growing. During this period the Moon retires. When the formation of the face has been in abeyance for some time, the Moon re-appears and gives it a fresh impetus. It does this ten times. And during these ten lunar months the human head is formed rhythmically out of the Cosmos. Thus the human being waits for ten times twenty-eight days in the mother's body, under the influence of cosmic forces mediated through the moon.

Now what really happens here? As a being of soul and spirit a man descends to the personality he has chosen out of the whole Cosmos to be his mother. And from that time the Moon takes over the formation of his head. Were he to remain within the mother's body for twelve lunar months, a quite self-enclosed, circular formation would result. But he remains there for only ten lunar months. Hence something of his development is left incomplete, and after birth all that works in out of the Cosmos is occupied with this. Thus, before birth, ten-twelfths of the cosmic forces work upon the forming of the human head, the remaining two-twelfths being left over for the formative work which continues outside the mother's body—though it actually begins during the embryonic period. In addition to the cosmic forces there are others, and these come from the Earth itself: they do not work on the head but on the limb-system.

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If you imagine this, here, to be the Earth (diagram above) and this to be a diagram of man's limb-system, then the forces which in the limbs continue their activity inwardly are essentially earthly, telluric. Into arms and hands, in legs and feet, there play forces of the Earth, and this process, continued inwardly, becomes metabolism. But this inward metabolism is outwardly an interchange of forces. When you move your arm or your leg the movement is not simple; it has to do with the forces of the Earth. When you move your legs in walking you have always to overcome the force of gravity, and what happens results from the interplay between these forces of gravity and the forces working inwardly.

Whereas in metabolism these inward forces enter into interplay with the chemical properties of the Earth-substance, there is an interchange between the forces in arms and legs and the forces of the Earth. These activities are connected with temporal conditions different from those prevailing in the mother's womb. In the mother's body we have ten times twenty-eight days—that is, ten moons or 280 days.

Here we have to do essentially with the course of the day. Where the development of the limb-man is concerned we have to do with the course of the year. We see also how in their earliest stage the human limbs are developed with a continually decreasing rapidity. A man needs actually twenty-eight years for their full development, though this is certainly not so evident during the final seven years as it is up to the age of twenty-one. He needs twenty-eight years to develop his limb-system outside his mother's body, though it is within the mother's body that the development begins.

Just as the man of head is connected with the past and is able to come into being because the relation of the Moon to the Earth recapitulates the past evolutions of Saturn, Sun, Moon, so is the limb-man connected with the Earth, but actually with the preparation for the transformations of Earth into Jupiter, Venus, Vulcan. Hence a human being cannot form his head directly on the Earth, for over this the Earth has no power. It is only because he brings with him the forces from before birth, before conception, and is then sheltered within the mother's body from his earthly environment, with the Cosmos working upon him by way of the Moon—only because of all this can the head come into being as a higher metamorphosis of the limb-man of the previous incarnation. The man of the limb-system, arising as he does under the influence of the Earth, cannot come to completion; he can do nothing for the head. During Earth-evolution he is incapable of what he will be able to do during the Venus-evolution. Just as the stag casts his antlers, the human being will then dispense with his head, and out of the rest of himself develop a different one—certainly an enviable lot for the Venus-man! But this is what actually appears to spiritual vision as the future condition of the human being. Things that are part of reality appear grotesque compared with those having earthly limitations, but reality far outstrips what is accessible to our narrow earthly understanding. We must face the fact that our earthly power of observation gives us merely part of reality, and that when we observe only earthly conditions we really know nothing of the human being.

Thus in man we have a cosmic being who, it is true, is formed for the main part in the body of the mother; and we have an Earth-being who is formed, configured, differentiated, under the influence of earthly conditions, while the Sun apparently takes its course round the Earth, passing the constellations of the Zodiac on its way. Hence you will recognise in the human being two contrasting conditions, one of a cosmic nature, the other earthly. The cosmic nature works in such a way that the human being would receive from the Cosmos a head that was perfectly round. The face is formed by the sunlight shining upon it by way of the Moon, and when the Sun turns its light away, the basis for the back of the head is created. The spherical form that would have been imparted by the Cosmos is differentiated. Were the kindly Moon not there to give shape to the human head, a human being would be born as an undifferentiated sphere. On the other hand, because the mother is on the Earth, the Earth itself has its effect. The reason why the human being as embryo does not develop only a head is that the Earth is already at work during the time when the head is being given its form. Were he to be subject to the working of the Earth alone, however, and the Cosmos were to have no effect, he would be just a pillar. The human being is at the mercy of these two tendencies—either of being made a pillar, a radius, by the Earth, or of receiving a spherical form from the Cosmos. Circle and radius actually underlie the forming of a human being. The fact that he is not a pillar, that he is not born with feet joined together, with hands joined together, is due to the course of the year being involved, due to winter and summer working in spiritually, indicating the various cosmic relations between the Earth and its surroundings. The difference between winter and summer is like the difference between the new Moon and the full. Just as new Moon and full Moon, in their different ways, determine the nature of the face and of the back of the head, so do those cosmic forces coming to expression in winter and summer, spring and autumn, determine the configuration of our limb-system, so that we have two legs and are not just a pillar. In order that in our head we should not be entirely cosmic, but cosmic toned down by the earthly, and in order that our limb-system should not be entirely of the Earth but something earthly moderated by the cosmic, the yearly course of the Earth is cosmically conditioned. We have therefore a cosmic nature influenced by the earthly and an earthly nature cosmically influenced. Were we not in our cosmic being influenced by the earthly, as man we should be a round ball; were we not, as man of the limb-system, as earthly man, influenced by the Cosmos, we should be a pillar. This combined working of cosmic and earthly is expressed in our human form. No-one understands the human form who has no wish to take into consideration the interplay of Earth and Cosmos. It is wonderful how the human being is an expression of the whole world; an expression of the world of the stars in his form, which is at the same time an image of those forces that stream from the Earth and have a conditioning effect upon him. Imagine man's earthly nature without this cosmic influence: we do not carry this earthly nature within us but it works in us. As a basic influence it streams from the centre-point of the Earth, sending its forces from there. That which makes its appearance in our human strength, working there also as will, has from ancient times been called by a word that might be rendered as ‘strength’ or ‘force’.

The formative influence from the Cosmos, which we have to picture through in the circle underlying especially the form of our head, works in our head without coming to full expression because of being toned down by the earthly element: and this from olden days has been called ‘beauty’. So we see that taken as a whole the influences at work in a human being have a value transcending both the physical and the moral, for they have a value which embraces both. The strength that comes from the Earth and works in us as muscular force is physical and moral at the same time. The beauty shining around us, the beauty underlying our head, appears in our head as the beauty of thoughts, and this, too, is related to both the physical and the moral.

Between these—between, that is, what we are as earthly beings toned down by the Cosmos and what we are as cosmic beings toned down by the earthly—there is the trunk-man. What is this trunk- or torso-man? He is essentially the rhythmic man who causes the cosmic to swing down continually towards the earthly and the earthly to swing up towards the cosmic. We have circling round in us a continuous stream from the limb-system and this finds its way to the head through the breathing, while a stream from the head makes its way through the breathing to the limb system. So that there is always this wave movement, this surging to and fro between limb-system and head. It is brought about by our rhythmic system, working through the heart and lungs and the circulation of the blood. How then does the circulation arise? It comes from the interplay between straight line and circle, receiving its form from the Zodiac and the planets. A force proceeding from the head tends to send the blood round a circular path, while a force from the limb-system tends to keep it in a straight line. From the interaction of these two forces there arises in us, under the impetus of breathing, the particular course followed by the blood. This rhythmical system is the mediator between the cosmic and the earthly in man, so that through it is woven a connecting link in him between the cosmic, or the beautiful, and the strength that is of the Earth. The link thus woven in the trunk-man, understood in terms of soul and spirit, has from ancient times been given the name of ‘wisdom’.

The beauty of the Cosmos projected into the human being is the wisdom living in his thoughts. But the moral force coming from the strength of the Earth by way of heart and soul becomes moral wisdom. In man's rhythmical system, earthly wisdom and cosmic wisdom meet. Man is an expression of the whole Cosmos, and where there is the will to understand this configuration, it can be understood. In so far as man is formed out of cosmic mysteries, he is able to see into them, and can even perceive a certain connection with them in earthly life itself. Consider the cosmic beauty that works into a man by way of his head: there you have the feminine contribution; and you have the male contribution in the force that appears in a man's earthly strength. You are then able to say: In the act of fructification a union is consummated between the cosmic and the terrestrial. There can be no understanding of the nature of man's task on Earth unless we perceive the particular way in which he is formed. For then indeed we see that the head has its form because the earthly forces are at first unable to work on the human being; you see that he brings his pre-natal being into the realm of Earth and that in the mother's body an extra-terrestrial influence works formatively upon him by way of the Moon. Strength or force works from the Earth and forms the limb-system without being able to bring it to completion, so that the limb-system has to pass through death. For the forces in the limb-system have to be spiritualised, imbued with soul. Beyond the Earth, accordingly, between death and a new birth, they develop further by taking on, in soul-spiritual terms, the form of the head. It is only with the help of the Jupiter and Venus forces the head can arise out of the limb-system in this way. Earthly forces are not the determining factor in a man from birth to death. Those that worked previously on Saturn, Sun, Moon have by then become spiritual, and must be developed spiritually between death and rebirth; and that which lies beyond death has to be spiritualised also—then the future can grow out of the past, then man's limb-organisation can become head. We may therefore say : A man dies so that in the spiritual world he can become able to bring to expression the form which, partly toned down by the earthly, can be expressed by virtue of having gone through the conditions of Saturn, Sun and Moon. Here on Earth a man can experience as his limb-system only the earthly nature developed through his rhythmical system. But in his limb-system he is forming the future. This cannot be completed; he has to die and become head again, and the form of his head is prepared at first in pre-earthly spheres. Thus the form of a human being is connected with repeated earth-lives. Because physically he is born as a being who has acquired his form during the conditions on Saturn, Sun and Moon; because he receives from the spiritual world his tendency to express in spherical form his experiences on Saturn, Sun and Moon, his head on Earth—since it is not of the Earth—is continually giving him over to death.

These things which find expression in a man's repeated lives on Earth are intimately connected with cosmic evolution. It is not true that the things we have touched upon today, and shall be going into further tomorrow and the day after, are beyond human understanding. Human beings can understand them, but they have to be investigated through Spiritual Science. Everyone who gives free play to the sound development of thought can understand them. Yet one is always hearing that there can be no immediate understanding of spiritual-scientific matters. if anyone says: ‘These things have been told to me by a spiritual investigator, but I cannot look into them for myself’, it is just as if it were complained that after matriculating a boy could not cope with the differential calculus.—Everyone can learn what Spiritual Science has to say, just as anyone can learn in principle to apply the differential calculus—though the latter is more difficult than the former. It is not true that because we are not clairvoyant we cannot understand these matters. Just as we have no need for clairvoyance to use the differential calculus, we have no need of it to see into the cosmic connection with the external world. We have only to bring sound concepts to bear. The matter is even the reverse of what is so often said. Someone, for; example, may say: One man has a certain conception of the world, another takes a different view : how can one know which is right?—If you are consistent, if you follow up everything, taking note of what has been said, you will find that only one conception is possible. You cannot argue about beauty, wisdom, strength, and what they mean. For each has only one meaning. The fact that the formation of our head has a peripheral character, and that in the rest of us the element of strength is present in radial form these things always have the same meaning. There is nothing here to be discussed, the facts are quite clear. The difficulty in spreading Spiritual Science lies in this—that today here and there some society may organise lectures on Anthroposophy, or perhaps on its social aspect, the Threefold Commonwealth, and people go to hear the lectures, afterwards attending others and still others—without any desire to come to a definite inner decision. They take the content of Spiritual Science as something on a par with that of other movements. But with Spiritual Science this cannot be done though it may be done with other world-conceptions, one being rather better, another worse. They all get a hearing; people, as it were, nibble at them. But that won't do where Spiritual Science is concerned; there one has to make up one's mind, for it goes to the root of things. There is need for that strenuous exertion of the will which leads to decisions; which avoids distractions and is determined to get down to fundamentals. This will not be accomplished by veering between one world-conception and another, nibbling here, nibbling there. Spiritual Science calls for energy and thoroughness and therefore has against it the spirit of the times, all the slovenliness and weakness of the times. It demands a strength and clarity of spirit for which people today have no liking; they find it disturbing, uncongenial. In primeval days men came to these things with instinctive knowledge; and the old documents—which our scholars study without understanding them—are full of indications that their wisdom embraced something like these relationships between man and the Cosmos. Then this faded away. Humanity relapsed into chaos. But from this chaos man must rescue himself through his own will-forces; out of this chaos he must consciously re-discover his connection with the Cosmos—and he can do it. At the beginning of this lecture I told you how the head cannot be understood if its cosmic origin is not taken into account; nor can the limb-man be understood unless his earthly formation is considered. Both find their balance in the breast-man, the rhythmical organisation, which is continually trying to make the straight circular and the circle into a straight line. When you look at the bloodstream you have the straight, and the tendency to make a straight line of the circle, too; how the course of the blood arises depends on the movement of the stars, and so on. The form is connected with the constellations, the movement with the movement of the planets. This has been referred to from other points of view. Now what happens to the human heart and soul when knowledge of this kind is absorbed? We are bound to say that for those who take it in the right way it becomes as clearly evident as the truths of mathematics. These are certainly evident though the higher truths will not be evident to a fifteen-year old boy; and it is the same with the things we have been discussing.

On the other hand these things can have a decisive influence on our feeling and perceiving. Out of this wisdom there arises a feeling for the divine. It is only a knowledge that keeps to the surface of things which can be irreligious, not a knowledge that goes into them deeply. If we look once more at man's connection with the Cosmos, in the starry heavens above all we see beauty as an expression of spiritual entity, and then we become able to imprint the beauty of things on our art. Then in art there will not be merely external nature as seen by the senses, but with this deeply penetrating knowledge we shall in fact reach what Spiritual Science is. And we shall then appreciate something I said in the introductory lecture to this course—how here at the Goetheanum the unity of science, art and religion is sought. What is said by the one from whom the Goetheanum has its name?

He who has art and science too
Will never lack religion;
But he who does not have them both
Then let him have religion!

That means: Let him have the religion that comes from without; but anyone who possesses the essentials of science and art has religion from within—that is Goethe's conviction.

He who has art and science too
Will never lack religion—

hence those who are striving, in the way referred to, for the unity of religion, art and science, do well to call their Building the ‘Goetheanum’. But to comprehend what has arisen here on this foundation is apparently no task for the superficiality of the age, which looks condescendingly on everything and merely nibbles at one thing after another. Spiritual Science calls for decisions—for decisions that are necessary because the spirit of this science has the will to penetrate into the depths of the world. This must be grasped, too, out of the depths of the human heart.

It is my intention now to bring several viewpoints to you regarding the relationship between human beings and the cosmic world on the one side and the spiritual development of human beings on the other. Our considerations will be supplementary to what we have already allowed to pass over our souls many times. Today I want to add a kind of introduction to our considerations of the next hours, which could appear to some as remotely relevant, the necessity of which will become clear in the next hour. I would like to remind you that in central European-German thought development, during the first half of the 19th century, besides events to which we have just referred, an additional, remarkable event took place. I have recently referred to the contrast which arises when considering Schiller's aesthetic letters on the one hand and Goethe's Fairy Tale of the Green Snake and the Beautiful Lily on the other. Today I wish to point to a similar contrast, which appeared in the development of thought in the first half of the 19th century with Hegel on the one side and Schopenhauer on the other. With Goethe and Schiller we are dealing with two personalities who, at a certain time in their life, being surrounded by the constant contrasts of the central European thought development - a development of thought striving for equilibrium—managed to bring about an equilibrium in their deep friendship, whereas previously they had been repelled by one another.

Two other personality also represented polar opposites but with them it is impossible to say some kind of equilibrium was established: Hegel on the one side and Schopenhauer on the other. You only have to consider what I put forward in my “Riddles of Philosophy” to see the deep opposition between Schopenhauer and Hegel. It appears relevant that Schopenhauer really spared no swearwords in what he held as the truth in his characterization of his opponent Hegel. In many of Schopenhauer's work there is the wildest scolding of Hegel, Hegelianism and everything related to it. Hegel had less reason to scold Schopenhauer, because, before Hegel died, Schopenhauer would actually have remained without influence, not being established amongst remarkable philosophers. The contrast between these two personalities can be characterised by indicating how Hegel regarded the foundation of the world and the world development and everything pertaining to it, as consisting of real thought elements. Hegel firmly believed that thoughts were the foundation of everything. Hegel's philosophy fell into three parts: Firstly in logic, not subjective human logic but the system of thought that must form the foundation of the world. Secondly Hegel had his philosophy of nature, but nature for him was nothing other than an idea, not even an idea with a difference, but the idea which implies it exists out-of-itself. So also nature is an idea, but the idea in a different form, in a form which is sense-perceptible to people, ideas by contrast. The idea which reverts back to itself, this was to him the human being's spirit which had developed out of the simplest human-spiritual activities into the world's history and up to the beginning of the human subjective spirit in religion, art and science. When one wants to study Hegel's philosophy thus, you need to allow yourself entry into the development of world thoughts, just like Hegel let these world thoughts explain themselves.

Schopenhauer is the opposite. For Hegel thoughts, world thoughts were creative, actual reality in things; for Schopenhauer every thought was merely subjective, and as a subjective image only something unreal. For him the only real thing was will. Just as Hegel followed with human thought into everything mineral, animal or vegetative, for Schopenhauer it was all about “the will of nature”. So one can say Hegel is the thought philosopher and Schopenhauer the will philosopher.

In this way these two personalities stood opposite one another. So, what do we actually have here as thoughts on the one hand and will on the other? We would best introduce this polar opposite in the following lecture by allowing it to be brought before our souls when we observe human beings. We will for a moment divert our gaze from Hegelian philosophy and look at the reality of humanity. We already know: in people we predominantly have an intellectual, meaning a thought element, followed by a will element. The thought element is preferably assigned to the human head, the will element preferably to the human limb organism. With this we have already referred to the intellectual element as actually being that which permeated our bodies from a prenatal existence out of the spiritual worlds, flowing from us between death and a new birth, as well as out of the prenatal life and its remnants of an earlier earth life pouring into the essence of this earth life. The will element is however, I would like to say, the youth in contrast to the thought element in humanity; it goes through the portal of death and then enters the world between death and a new birth, gets converted, metamorphosed and builds the intellectual element in the next life. Essentially, we have in our soul organisation our intellectual as predominant, thought elements reaching back to antiquity; our will element reaching into the future. With this we have considered the polar opposites between thought and will.

Naturally we should never, in considering reality, schematize these things. It would be naturally schematized if one could say: every thought element directs us to earlier time and all will elements direct us towards our time past. It is not so, yet it is striking, I say, that which in people as the thought element reaches to earlier times while the will element goes into later times. Added to this human organisation it is striking that the backward aim in the thought element is a type of will element and included into the organisation becomes the will element, which rings right out through death and into the future, as a thought element. You may, when you enter with understanding into reality, never schematize, never merely list one idea beneath another, because you must be clear that in reality everything can be observed which at sometime or other appears striking, the remaining elements of reality existing within, and that above all, what may be in the background can at another point become a striking reality and then something else falls into the background.

When philosophers come to consider this or that from their particular point of view, you have your one-sided philosophers. Now that which I've characterized for you as thought elements in people, are not only in people bound to their head organization, but thoughts really spread out in the cosmos. The entire cosmos is threaded through with cosmic thoughts. Because Hegel was the stronger spirit, who, I want to say, felt the results of many past earthly lives, he directed his attention in particular to cosmic thoughts.

Schopenhauer experienced less events of his previous earth lives, thus directed his attention more towards cosmic will. Just as will and thought live in people, so will and thought live in the cosmos. What do thoughts mean for the cosmos as observed by Hegel in particular, and what does will mean for the cosmos in the way Schopenhauer observed it? Hegel didn't consider the kind of thoughts which took form within human beings. The entire world was for him basically only a revelation of thoughts. In fact, he had cosmic thought in mind. Observing the extraordinary formation of Hegel's spirit, one can say: this spirit shaping of Hegel refers to the West. Only Hegel manages to lift everything to an element of thought—everything pertaining to the West, for example materialistic developmental directives and materialistic thoughts in Western physics. One finds with Darwin a developmental teaching just as one finds a developmental teaching with Hegel. With Darwin it is a materialistic developmental philosophy, in which everything happens as if only mighty nature substances are involved and act creatively; with Hegel we see how everything which is in development is permeated through with thought, like thoughts in particular configurations, in their concrete expression—they are the actual development.

Henceforth we can say: in the West the world is approached from the standpoint of thought, but materialistic thought. Hegel idealized thought and as a result arrived at cosmic thought.

Hegel argued in his philosophy about thought but actually meant cosmic thought. Hegel said when we look into the outside world, be it observing a star in its orbit, an animal, plant or mineral, we actually see thoughts everywhere, only this kind of thought in the outer world is actually in a different form as in the thought-form being observed. One can't say in fact that Hegel was attempting to maintain these teachings of world thoughts as esoteric. They remained esoteric because Hegel's work is seldom read, but it wasn't his intention to keep the teaching of cosmic content of the world as esoteric. However, it is extraordinarily interesting that when it comes to western secret societies - this teaching relates in a certain way to the deepest esoteric teachings - that the world is actually created out of thoughts. One could say what Hegel so naively observed in the world, what western secret societies considered their observations, is what the Anglo-American peoples held as content of their secret teachings, while they had no intention of popularizing their secret teachings. As grotesquely as one might take it, one can say Hegel's philosophy is to a certain extent the basic nerve of the teachings of the West.

You see, here we have an important problem. You could really, when you become knowledgeable about all the esoteric teachings of Anglo-American secret societies, content-wise hardly find anything but Hegelian philosophy. However there is a difference which doesn't lie in the content, it lies in the handling. It is connected to this, that Hegel saw the things in a manner of a revelation, and the western secret societies keep a watchful eye over what Hegel presents to the world so it would not become generally known and remain as an esoteric secret teaching.

What actually lies at the basis of this? This is a very important question. If one has some kind of content which has originated out of the spirit and one considers it at a secret possession, then one gives it power, because when this content becomes popularised, it no longer has this power. Now I ask you to really for once focus completely: Any content containing knowledge becomes a force of power when held secret. To this is added that those who want to retain certain teachings as secrets, become quite unpleasant when these things are popularized. It is almost a universal law that whatever popularizes, gives insight. Power is given to that which is kept secret.

I have spoken to you over the last few years about various powers which emerged from the West. That these emerged out of the West did not come from knowledge which had been unknown in Central Europe, but this wisdom was treated in a different manner. Just imagine what kind of tragedy it predicted! It could even have seriously warded off events in world history from the power of western secret societies, if single individuals could have been studied in Central Europe, if this wasn't merely done in Central Europe but that it was thoroughly stated: In the (eighteen) eighties—I have mentioned this—Eduard von Hartmann openly printed that only two philosophers in the Central European faculties had been read by Hegel. Hegel was excessively discussed and lectures were held about him, but only two philosophy professors could be proved to have been shaped by Hegel. For those who have any kind of receptivity for such things could experience the following: when they read some volume of Hegel's out of some library they could only really state that the volume was not very well-thumbed! Sometimes one page to the next—I know this from experience—was most difficult to pry apart because the volume was still so new. And “Editions” Hegel has only experienced recently.

Now I haven't established this as the basis for the facts I've particularly stipulated in the foregoing, but I want to show how this idealism living within Hegel nonetheless points towards the West, because on the one hand it appears again in the clumsy materialistic thoughts of Darwinism, of Spencerism and so on, and on the other in the esotericism of secret societies.

Now let's consider Schopenhauer. Schopenhauer is, I might say, the admirer of the will. That he has cosmic will in mind appears everywhere in Schopenhauer's work, in particular in the delightful treatise “Regarding the Will in Nature” where everything which exists and lives in nature is taken from a basis of will, expressed in the elemental power of nature.

Towards what does the entire soul constitution of Schopenhauer point if Hegel's soul state points to the West? You can see this in Schopenhauer himself because you soon find, in your studies, his deep leaning towards the Orient. It rose from his mood, it's not clear how. This preference of Schopenhauer's for Nirvana and for all that is oriental, this inclination towards everything Indian is irrational like his entire will philosophy; it arose to some extent from his subjective inclination. However in this lies a certain necessity. What Schopenhauer presented as a philosophy is a philosophy of will. This philosophy, as it belongs in Central Europe, he presented dialectically in thoughts; he rationalized about will but he actually spoke about will through the medium of thought. While he spoke thus about will, actually cosmic will materialized, entered deeply into his soul and rose in his consciousness as a preference for the East. He enthused about everything Indian. Just as we saw how Hegel pointed more to the West, so we see how Schopenhauer pointed towards the East. In the East however we don't find anything which is an element of will and what Schopenhauer really felt as the actual element of the East, was materialised and pressed into thinking and thus intellectualized. The entire form of the representation of cosmic will, which lies at the basis of eastern soul-life, does not appear as originating from the intellect, it is partly a poetic, partly a section derived directly from the observation of the relevant representation. Schopenhauer took what the oriental image form wanted to convey and intellectualized it in the Central European way; however that which he refers to, the cosmic will, this was after all the element at which he was pointing; from this he had formulated his soul orientation. This element is what lived in the world view of the Orient. When the oriental world view is permeated with love in particular, this element of love becomes nothing other than some aspect of cosmic will, and is not just raised from the intellect. So we may say: here the will is spiritualized. Like thoughts are materialised in the West, so in the East will becomes spiritualized.

In Central European elements we see within idealized cosmic thought, within materialized cosmic will, treated through the medium of thought, these two worlds creating an interplay; with reference to Hegelianism we have in western secret societies something similar to a deep relationship between Hegelian cosmic thought systems in the West, and if we penetrate this, in the subjectivity of Schopenhauer's penetration with the Orient, it brings to expression Schopenhauer's relationship with eastern esotericism.

It is quite extraordinary when you allow Schopenhauer's philosophy to work on you, the thought-element appears somewhat flat; Schopenhauer's philosophy is really not deep, but it has at the same time something intoxicating, something wilful which throbs within. Schopenhauer becomes most attractive and charming when shallow thoughts are penetrated with his will element - then traces of the warmth of will are found to some extent in his sentences. As a result he basically has become a shallow salon philosopher of his age. As the thought provoking age, which the first half of the nineteenth century was, passed and people suffered from thought deprivation, the time came for Schopenhauer to become the salon philosopher. Not much effort was needed to think, while the thrill of thought throbbing with will was allowed its influence particularly when something like “Parerga and Paralipomena” (“Appendices and Omissions”—philosophical reflections published 1851) came through, where these thrilling thoughts could work their craftiness.

Thus we have two opposing poles in the Hegel-Schopenhauer antitheses in the central regions of our civilization's development; the one a particular shaping from the West, and the other a particular formation from the East. In Central Europe they stood up to the time they balanced out, imperiously side by side, being incomparable to the alliance between Schiller and Goethe which was harmonious, as opposed to Hegel and Schopenhauer in their disharmonious relationship. Schopenhauer then became outside lecturer at the Berlin University at the same time as Hegel represented his own philosophy. Schopenhauer could hardly find an audience, his auditorium remained empty. Probably, when Hegel was idly asked about the Schopenhauer type philosophy - which he could manage because he was at the time an impressive, respected philosopher—then he merely shrugged his shoulders. When anybody spoke from the basis of this will element and stressed it in particular like (Friedrich) Schleiermacher, then compared with Hegel it still indicated something, Hegel would become uncomfortable. Therefore when Schleiermacher wanted to explain Christianity from this thoughtless element and said: Christianity cannot be understood through the thought element when one includes worldwide thoughts, to some extent the divine thoughts, grasped differently than through feeling oneself dependant on God, through which one develops a feeling of dependency on the universe - to this Hegel replied: Then the dog is the best Christian, because it has the best knowledge of the feeling of dependency! Obviously Hegel gave Schopenhauer a piece of his mind as he gave Schleiermacher, when he took the trouble. Hegel had to forever connect and convince everyone who didn't change towards understanding the reality of thought. For Schopenhauer these thoughts were nothing more than foam rising from the breaking of waves of cosmic will. Schopenhauer, who certainly from the characterised position had more occasion, insulted Hegel like a washerwoman in his work.

Within life's riddles, contributing to the centre of civilization, we thus see the contradictions which do not come to a harmonious closure. Both however, Schopenhauer as much as Hegel, felt a lack of what really constituted the understanding of mankind. Hegel lived in cosmic thought, and this was exactly that which made him so unpopular—because in daily life people are not going to soar up to cosmic thoughts. They have a particular feeling which they eagerly enter for comfort—a feeling which says: why should we split our heads with cosmic thoughts? That is done for us by the gods, or God. Being an Evangelist one says: a God does this, why should we especially bother with it? In particular that which appeared in the publications on thought was extraordinarily impersonal. History, for instance, which we discover through Hegel, has something thoroughly impersonal. Thus we have actually from the beginning of earth evolution right to the end of earth development, self enfolding thoughts.

Should you want to schematically draw this Hegelian historical philosophy, here thoughts would rise up (a drawing is made), rise up, distort each other mutually and thus go through the historic development and in this web of thoughts people are spun in and are swept away by the thoughts. Thus actually for Hegel the historical development of these coalescing, corrupt thoughts harness people as automatons, out of these webs of world historic thought this thought system had to develop. For Schopenhauer of course thoughts were nothing more than froth. He directed his gaze to cosmic will, or in other words, to this sea of cosmic will. The human being is actually only a reservoir where merely a little of this cosmic will is collected. The Schopenhauer philosophy contains nothing of this developmental reasoning or progressive thinking, but is the unclear, irrational, the unreasonable element of will which flows from it. Within the human beings rises up, reflects in him as if it was reason but which he or she actually continually develops as foolishness. For Hegel the world is the revelation of reason. For Schopenhauer—what does the world mean to him? It is a remarkable thing, if one wants to answer the question: What is the world to Schopenhauer? It struck me particularly clearly once in a sentence of Eduard von Harman, where Schopenhauer was considered and discussed because Eduard von Hartman had Hegel on the one side and Schopenhauer on the other, Schopenhauer's side being predominant. I want to with this article, which was a purely philosophic article of Eduard von Harman, indicate, that for him the solution to the world riddle has to be expressed as follows: “The world is God's big foolishness.”—I had written this because I believe it's the truth. The editor of the newspaper, which appeared in Austria, answered me that this had to be deleted because the entire edition would be confiscated if this was printed in an Austrian newspaper; he simply couldn't write that the world was God's stupidity. Now, I didn't insist further but wrote to the editor of these “German Words”: Delete the “God's foolishness” but just remember another case: When I edited the German Weekly (Deutsche Wochenschrift) you didn't write about the world as God's foolishness, but that the Austrian school system is a stupidity of the teaching administration and I allowed it. - For sure, that weekly newspaper was confiscated at the time. I wanted to remind the man at least, that something similar had happened to him as was happening to me, only me with the loving God, and with him the Austrian the minister of education, Baron von Gautsch.

When one looks back over the most important world riddles, it is clear how Hegel and Schopenhauer represent two opposing poles, and they appear actually in their greatness, in their admirable, dignified greatness. I know for certain that some people find it extraordinary that a Hegel admirer like me can likewise produce such a draft, because some people can't imagine that when something in contrast to them is great, humour can also be retained about it, because people imagine one must unconditionally show a long face when one confesses to experiencing something great in a well known person.

Thus two opposite poles present themselves, but in this case not like with Schiller and Goethe which came to a harmonious equilibrium. We could find some solution to this disharmony if we consider that for Hegel the human being was evolving within a web spun with concepts of world history and for Schopenhauer the human being actually was nothing other than a little lamb, a small container where a portion of world-will had been poured in, basically only an extract of the cosmic world will. Both failed to perceive the actual individuality and personality of human beings. They also could not perceive what the actual being was which they sensed in the cosmos.

Hegel looked into the cosmos and saw this web of concepts within history, Schopenhauer looked into the cosmos and didn't see this web of concepts—that was only a mirror image for him—but he saw it as a sea of ruling will, to some extent tapped into these vessels in which human beings swam in this irrational, unreasonable sea of will (drawing is made). Human beings were only being fooled by what reflected in their unreasonable will as actual reason, imagination and thought. Yet these two elements are present in the cosmos. What Hegel saw was already in the cosmos. Cosmic thoughts exist. Hegel and the West viewed the cosmos and perceived world thoughts. Schopenhauer and the East looked at the cosmos and saw world will. Both are within. A useful cosmic world view could c0me into existence if the paradox could have been entered, resulting in Schopenhauer's scolding bringing him so far as to him leaving his skin behind, and despite Hegel's soul remaining in Hegel, that Schopenhauer entered Hegel so that Schopenhauer was actually inside Hegel. Then he would have seen the world-thoughts and world-will fusing! This is the deed which is within the world: world thoughts and world will. They exist in very different forms.

What is revealed to us through actual spiritual scientific research in relation to this cosmology? It tells us: when we look into the world and allow world thoughts to work on us, what do we see? We see, by letting world thoughts work on us, thoughts of the dim and distant past, everything which worked in the past up to the present moment. Thus we see, through our world-thought perception, that which is dying away when we look into the world. From this comes the hardened, the dead part of natural laws and we can practically only use mathematics to deal with what is dead when we consider nature's laws. However within that which speaks to our senses, which delights us in the light, what we hear in sound, what warms us and everything touching our senses, works out of world will. It is this, which rises out of the dead element of world thoughts and what basically gestures outwards to the future. Something chaotic, undifferentiated exists in the world thoughts, yet lives presently in world moments as a germ which progresses into the future. Submitting ourselves to the world's thought elements, we experience that which originated from the most horrible past, spilling into the present. However, in the human head is something different. In the human head thoughts are separated from outer world thoughts, and are bound into the human personality in an individual will element, which in this way may first only be looked at as that small reservoir, the little lamb of poured cosmic will-element. However, what one has intellectually, point backwards. We have basically developed this germ from a former life on earth. Will was involved there. Now it has become thought, is bound to our head organization, resurrected like a living copy of the cosmos in our head organization. We connect this to will, we rejuvenate it in our will. By rejuvenating it in will, we send it over to our next life on earth, our next earth incarnation.

This world image must actually be drawn differently. We must draw it in such a way that the outer cosmic aspect of olden times is particularly rich in thought elements, but becomes ever more thinned out as we approach the present, allowing the thoughts, as they are in the cosmos, to gradually die out. The thought element we must consequently draw quite fine.

The further we go back, so the thoughts outweigh the Akashic images; the more we go forward, the ever denser the will element becomes. We should, if we want to look through this development, look at a light filled thought element in the most horrible time past, and on the most unreasonable element of will of the future.

But it doesn't remain like this, because we drag in thoughts which have been retained in our head. These thoughts are sent into the future. While cosmic thoughts die out more and more, germinate on human thoughts, from their point of origin they push through into the future as the cosmic element of will.

Thus we are the guardians of cosmic thoughts, thus the human being draws cosmic thought out of himself or herself into the world outside. Along the detour through the human being cosmic thoughts are propagated from ancient times into the future. The human being belongs to that which is the cosmos. However he doesn't belong like the materialist will think, that the human being is something which has developed out of the cosmos and is a piece of the cosmos, but that the human being also belongs to the creative element of the cosmos. He or she carries thoughts out of the past, into the future.

You see, here the human being enters into the tangible. If you really want to understand the human being you enter into what Schopenhauer and Hegel approached so one-sidedly. From this you realise that philosophic elements, being combined on a higher level, need to be threefold, just as the human being is to be understood in the cosmos.

Tomorrow we will consider the relationship between the human being and the cosmos in a concrete manner. I wanted to give you an introduction today, as promised; the necessity of it will be recognised in further lectures.

We would like to point out something concerning human morality in order to indicate tomorrow how this can be approached in the human soul-moral aspect flowing over to the macrocosm. In involves evaluating two human aspects in the right manner towards arriving at a profound assessment of the human being as a moral-soul being.

The human being is to some extent hemmed in between two extremes, two polar opposites. These opposites come to his awareness as the law of nature and the order of the moral world. We have pointed out how, during the last hundred years, every world view which has become increasingly popular has failed to build a bridge between nature's laws and the moral order in the universe. Two aspects in the human being need to be scrutinized when we want to approach life- and world riddles in connection with these polarized opposites in nature and, let's say, the spiritual or even the moral world laws. Nature is undeniably a part of the human being; he or she is to a certain extent dependent upon the laws of nature in relation to his or her soul, but also upon their moral being. When wanting to experience oneself as truly human, one has to rely on being extracted from purely nature's laws, to sense oneself as standing in the world order, not just rising out of nature. Actually one needs the spiritual scientific approach to reach a clear understanding of the actual basis of what we are talking about. Let's point consequently to a, I might say, far-reaching mistaken observation, which prevents people from discovering an answer to the corresponding riddle lying hidden here. Traditionally it is believed people could reach an understanding of their own human reality (Wesenheit) by searching, if I may say so, for a relationship between the soul-spiritual and the bodily-physical within the human being as if it is somehow present there. People imagine that somehow within this bodily physical human existence the spiritual-physical exists and then they search for how the two are connected.

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Much searching is done to find these connections, and a large part of philosophic endeavours regarding humanity is directed towards answering this question: which kind of connection exists between the soul-spiritual and the physical body?

You know of course, in spiritual science most questions arise in a totally different manner than questions tossed up in the popular fashion. In spiritual science the actual phrasing of a question has to be quite different to the often trivial manner in which they are composed today. It is extraordinary that in the 19^th century, theoretically, quite strong points of view arose, and quite a firm idea was established that a soul-spiritual element was nowhere to be found in the physical bodily nature, and that the soul-spiritual could be regarded as a kind of consequence of the physical body. This point of view became something exceptionally fascinating for those individuals who were familiar with natural scientific research. We only need to be reminded of the utter dependency the human being actually has in his or her life between birth and death on physical origins, on the entire physical organisation. Materialistic science stresses repeatedly that the same measure is to be applied to the development of the outer body from the first days of childhood, as to the development of the soul-spiritual abilities; how the human being, when not cared for physically, will accordingly be retarded in his or her soul-spiritual nature. It is pointed out how with advanced age, with physical bodily degeneration, likewise the spirit-soul abilities will diminish. It is pointed out how the human being with some kind of underlying injury will show a soul-spiritual abnormality indicating that the human being is dependent on the shape and manner of his or her existence within the physical bodily nature. It is pointed out how the human being can imbibe certain poisons which to some extent have a chemical effect on him and despite this, can in specific cases have an effect on his spiritual normality, stimulated by the soul-spiritual paralysing conditions through physical substances administered to his body, and so on. It was also shown, that whatever is available as physical research, proves that in all acts of violence the soul-spiritual element is basically only a function of the physical bodily nature. Yes, those researchers who developed an inclination for such phenomena, I might say, also pointed to minute facts of this kind. One of these kinds of phenomena, the degeneration of the thyroid influencing soul-spiritual abilities, was an example of the researcher Gley who said that the highest talents in human beings, the soul-spiritual, are exclusively dependant on chemical processes which develop from the thyroid. All these things are somewhat captivating in the manner in which the scientific art of thought had developed in the recent times. Actually one can't say anything other than that the more people refer to this scientific manner of thinking, concepts of soul-spiritual nature are ever more pushed to the background; that the spiritual-soul element would be increasingly seen as something which has no substantial meaning. With intensity it creates so to speak an opposition under the populations of civilised regions: on the one side stand those who are more or less infected by the scientific thought pattern present in the more modern times, who consider it great progress for their spiritual development, if they speak about such a thing at all, declining reference to an individual spiritual soul. On the other side stand the portion of the population who want to continue living in the old religious wisdom, in old ideas of the soul-spiritual, from a moral divine world order, which actually under scrutiny has been handed down from ancient times and is only surviving through keeping it away from those mindsets which scientific thinking has brought about.

Thus we have on the one side numerous populations who are regarded by others as retarded, as people who know nothing of the laws of nature and therefore could remain with old religious ideas. Certainly something else has appeared more and more in the last while. This fascinating power of persuasion, I'd like to say, which for the greatest part of mankind had as the scientific ideas in the middle or beginning of the last third of the nineteenth century, this fascinating power of persuasion has gradually decreased. It has diminished with many scientific a mindset and people have become more tolerant towards that which had earlier been regarded as still contained by retarded, uninformed people, and that it must disappear. These latest phenomena are actually only referred back to because of the general sleepiness of the modern soul. Basically it is impossible to have on one side an almighty order of nature and on the other side some kind of real moral spiritual world order. Just as the order of nature was once regarded in recent times, it doesn't tolerate a moral world order and now only when mankind doesn't think efficiently, can one place today's natural observation below that which has come out of old traditional declarations. Consequently it is basically only those people who lived in the middle of the nineteenth century and the fifties and sixties who decidedly pointed out that the human being is a physical bodily being, and out of the physical body as precursor appeared the soul spiritual and that any opposition to this idea should gradually be eradicated. I have also remarked once in an open lecture in Basel and also other places, that there are people who with great intensity have repulsed the idea that one must be entitled to decline from a moral mindset and that basically a criminal has just as much right to run free as those who live according to a moral idea.

These were the consistent people on the one side. One can't remain stuck with courage to this consistency. One would become careless, sleepy and as a result give over that which I have just characterized. The others are certainly also consistent and act as if somewhat more Jesuit-minded in the catholic church, who say: Away with all science who want to enforce outer facts more than anything else—it dents people's belief in a spirit soul world order and through all possible outer force want to hang on to it. Both things cannot be maintained in relation to the further evolution of mankind.

Whatever comes from unclear, confused concepts of olden times cannot be maintained either. Above all it can't be maintained that human beings are to be imagined as bodily physical beings with a soul inside and that human beings can search for the spirit-soul in relation to the body by only looking at the present moment. Without expanding one's manner of observation, without calling on the past in order to understand the human being, will bring one no further. This scheme for humanity's being is quite impossible. Solely and only by following the next ideas could a clear conception be reached, which then, as we will see, will go further to build the bridge between the moral world view and the physical world view.

We know that the human being, before he or she enters their physical earthly existence, live in a spiritual world between death and a new birth. Taking this line as characteristic (arrow) depicting time, we get a spirit-soul life between death and a new birth which moves evenly in the stream of time.

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Now something develops in connection with these things, which I tried to explain yesterday, something within this soul spiritual being of mankind in the course of time, during which people developed without physical bodies through the previous events in the spiritual world, something within them which we can call a desire for physical birth. This self-development becomes gradually a desire for physical birth (red = rot). Upon really understanding these ideas of metamorphosed thought, one arrives at this: the desire actually flows over into the physical bodily (blue = blau) in order to, when one meets a child, we must say: what appears to us in the child is the fulfilment of a desire for physical incarnation, which the spirit soul had before it entered the physical existence.—We should not as it were see a duality between the physical body and the soul spirit. We should not merely see in the physical bodily so to speak the spirit soul dragged in, but we should see something in the physical body which is actually being transformed by the soul spiritual.

This of course gives problems for scientifically orientated thought. The modern scientific way of thinking clings most closely to how the point of germination develops in the mother's body, in the belief that the human being simply grows out of the mother's body after fertilisation because the mother's body has the inherent forces to make the embryo grow. But actually it is not like this. Such a solution only considers the shortest route. The human is a being who stands in the world in relation to the entire cosmos and who is in a continuous interaction with the totality of the cosmos. How would you respond if someone were to say: A particular quota of air which is within you at a particular time, has grown out of your body. It hasn't grown out of your body, you have breathed it in, and as a result have it in you to create a whole out of the entire environment. Only because one doesn't look externally at the cooperation of the entire macrocosm, only because the human embryo develops in the mother's body, only because one sees that there is also an influence happening from outside which surely connects a person to the entire cosmos, does one believe that the embryo simply comes out of the mother's body by itself. This human germ actually clearly comes out of the spiritual world. It uses that place in which it can gradually find a door to enter into the physical world. It is within that which spreads itself out in space, where there is no door for the human being who has lived between death and a new birth, to enter into the physical world. It is only within the human body itself where there is such a door. The forces working there are not the forces of the father and mother, but are cosmic forces which through the motherly body search after the conception for entry into the physical world, after it had developed a desire as a soul spiritual being.

So a person develops into a physical being; but this physical being is only the outer form of the spiritual. Observe how the child has, I would like to call it undifferentiated traits which develop more and more into the human form. We do the right thing when we look back from the child to what happened prenatally, what was happening for its arrival, and what still works and now expresses itself. That in which we observe in the child from day to day, from week to week, year to year, we see as an influence of the past, in the experiences of the soul spiritual being before his birth or before his conception. We only do the right thing when we observe the child to say: Here is the childlike organisation. We observe how the child develops certain qualities. These we don't search for in his inner being as it rays out to a certain extent, but to an earlier time when he or she was allowing the rays to work inwardly. Our reluctance to do this is the biggest disaster of our modern mindset. To take time in search of that which has gone before and how it works in our present thoughts, that is what it all comes down to. As we develop or lives further into time (blue, right) we are moving backwards again; what is physicality, which we gradually enter, turns around again from the physical-bodily into the soul spiritual (red, right).

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In the act of becoming physical individuals, our soul-spiritual side has been transformed in the physical body and we transform the physical body again back into the soul spiritual. You may object by saying here we encounter a difficulty. One will soon understand how the physical bodily nature can again be transformed back into the soul spiritual, if it so gradually happened when one could take the example of how a person, reaching the age of thirty five, has become quite physical, but from then onwards he or she gradually again becomes spiritual, so much so that by the end of their life he or she has become so spiritual that death is a gradual transition into the soul spiritual. Inwardly this is the case, although outwardly not—appearances are deceptive. It is namely so, that during the descending half or our life—the somewhat older people who sit here, may not give me credit for this awful truth—by becoming older, our bodies seem like something to drag along and doesn't feel as if it really belongs to us anymore. We slowly become a body, and death is actually the reason due to this body becoming heavy, its weight overpowering when we wake in the morning and return to it with our soul. By focussing on outer appearance the actual changes can't be observed as to how the second half of one's life is actually a slow dying.

It is not about considering the soul-spiritual on the one side and the physical body on the other, but that we learn to understand how, when we employ the concept of time in which the soul-spiritual is transformed in the physical bodily nature, that the physical bodily nature again is transformed back into the soul-spiritual. Despite its apparent only exterior expression in human development, this is connected with two important human qualities. Through what can we develop ourselves out of a spiritual-soul element gradually metamorphosing into a physical-bodily form, into uniting with the physical body? This one can grasp through learning to understand the moral quality of love. A principal, important truth is this: the human being goes into the world through love, by pouring itself into the physical bodily nature. How does a person exit? He or she takes their physical bodily nature and metamorphoses back again, change backwards and no other power gives them a greater possibility than freedom. That we can say we develop further and go through death is possible due to freedom. We are born through cosmic love, we go through death's door into the soul-spiritual world through the power of freedom which we have within us. If we develop love in the world then this love is basically a resounding, an echo of our soul spiritual being as we experienced it before our birth, or we can say before our reception. By developing freedom in our existence between birth and death, we develop the soul-spiritual within us as that which prophetically appeared as a power, our most important power, when we would leave the body through death.

What do we mean by a free being, understood in a cosmic sense? A free being is one who is able to revert out of its physical bodily nature into the soul-spiritual, it means basically, to be able to die; while love means to be able to develop out of the soul-spiritual into the physical. To love could mean to be able to live, understood cosmically.

Here we see how foregoing events without doubt may be grasped quite naturally: to be born and be incorporated as a human being, birth and death, can be understood by outer natural science merely as acceptable precursors, manifestations, revelations of love and freedom. By developing soul-spiritual love out of our will forces, what are we actually accomplishing? We are creating a soul-spiritual after-image in us, within our skin, from which our entire being originates before we are conceived. Before our conception we live in the cosmos through the power of love. Gradually, in a kind of feeling-will memory of this cosmic life, comes the unfolding of love as a moral virtue during our life between birth and death. Like a refinement in the microcosm appears the virtue of love, which extends macrocosmically before our birth, and the awareness of our freedom appears through this which we carry in us as soul-spiritual during our lives between birth and death, which will work like natural forces throughout the cosmos, when we have gone through death's door. They are nothing other than the human echoes of cosmic forces, because every birth is connected with cosmic love, and all dying connected to cosmic freedom. We talk about all kinds of natural forces like light, warmth, electricity and so on, since natural science has celebrated her triumph; we however don't talk about those forces of nature or more adequately expressed, cosmic forces, which we as people in a physical existence control and drive out in the physical sensory existence again. The thing is, you can take physics, chemistry, the biological sciences and take that which are depicted as forces which constitutes the world. Out of these forces which constitute the world, you will understand everything which is not human, but people don't. For human beings to exist there must be freedom and love, despite what exists in the world like electricity, light, heat and so on. You come, when you enter into such an examination to really understand the human being, to concepts of nature beings, which are simultaneously moral concepts and principles of nature, and it doesn't go undecidedly to the one side without a relationship to the nature of moral world order or to the other side without a relationship with the morality of the order of nature.

During the world's development something happened to humanity, which certainly had a deep inner lawfulness, which however in a particular way still had to be conquered by humanity in the course of their future earthly development, if humanity didn't want to fall into decline. Humanity's development on earth originated from the kind of spiritual development originated in the East, having blossomed in the East, as we know in ancient times, during the post Atlantean time, which was higher still than the appearance of the later poems of the Vedas or the philosophy of the Vedas. However this was an opinion which was actually only targeted as moral-spiritual world order. This moral-spiritual world order was great and brilliant in a particular past age of evolution, but slowly it has fallen into decadence in the East. It couldn't bring about an order of nature.

In recent times a new way of thinking has started regarding the world's natural order. Originating from the West it is regarded as emerging out of forces of external nature which can only be perceived by our senses. There is—we have already examined this from various points of view—the enormous contrast of the East with the West. In the East mankind is inclined towards a one-sided view of the soul-spiritual, in the West mankind turns to the only concept of the physical bodily element. That is applied to all human observation. Normally no one considers how radically different concepts about mankind are all over the world. The considerations real westerners enter into when considering mankind, is something quite foreign to easterners. When an easterner talks about mankind then the argument implies something non-existent on earth. The easterner directs his gaze, actually his soul glance on to that which basically is untouched by the earth. If one has the prehistoric oriental world view then no consideration would be given to anyone who is born and anything which is regulated by evolution of mankind or anything which has a physical sensory existence. A person is entirely a spiritual soul being and doesn't develop any right sense for a physical sensory existence. This has an important influence on everything the oriental thinks about. Today this has fallen into decadence but in olden times it was openly expressed regarding the way oriental thought related to human beings as social beings.

How do westerners think? Let's take an outstanding, honest social thinker of the West, for example Adam Smith. Just as natural science of the West does not include people—they include anything but humanity—so also social science doesn't consider people. Just study Adam Smith: he doesn't speak about people at all in his national economics but refers to a particular piece of earth, what grows and what stands on it, and then he talks about a machine which sows the seed, allows germination and so on. So you have a piece of earth, and you have a machine (a drawing is made) which only through its automation must freely be able to alter this piece of earth. Thus everything happening on this piece of earth must be properly directed by this machine. Adam Smith mainly spoke about these two elements and stressed that the principal qualities of the machine would be called economic freedom, and the piece of earth he called private property. Here we have the actual original cell of the social being: a piece of private property with an economic machine, which is independent from other machines and other private properties. The concepts of Adam Smith only dealt with cultivated land, with private property and with such economic machines with economic freedom. These are his actual concepts. If he comes across a person, he sees him not as a human being but says: this represents a piece of private property and an economic machine, and it is only formed by having a head, a trunk in the middle and some limbs, to which is added on top, a phantom.—However, one doesn't think like this, no one understands it. This only appears on the private property. By activating the economic machine it externally takes on the form of the phantom's endowments of head, trunk and limbs. Nowhere will you discover any kind of understanding for the human being amongst Adam Smith's ideas. Just try it out for once! You will find combinations of private property with an economic machine, but you will never find a concept of the human being. Gradually you will discover things around the human being, but never the human being itself. What is characterised regarding freedom is but a last shadow which is transferred on to the machine. Human freedom is not spoken about, what rises with spiritual content out of moral fantasy to make people fully human is not mentioned—because one must think like in my Philosophy of Freedom>” (Philosophy of Spiritual Activity)—but instead the subject is the relationship between private property and economic machines. We have on the one side the wisdom which has remained behind from the East, the inability of the human soul-spiritual to come out of the physical world. We have from the lands of the West the ability to say: Yes, here is something real in the world because something is on earth and can be automated; his lordship has great bounty, his Lordship has outer power through the management and hunt of goods. Through this one sees the Lordship has something. Yet, what rises from this is actually only a human phantom.

You see what has to be looked for: the human being as such. One must enter into a soul frame of mind with lively observation to regard the human being as such. We are in a western science with its chart of animals. First we have simple animals then ever more complicated animals up to the last most complicated ones on four legs, then they stand up, become upright instead of horizontal, and now we have the highest animal, the human being. One only has a row of animals and the human being is the highest member in this row. The human being is seldom considered in natural science and also seldom from social sciences, because here he or she is part of private property, namely the economic machine. The human being falls out of the social examination, out of the social examination of nature. The extraordinary thing about modern people is that they don't notice that there is nothing human here. There is absolutely nothing human here. Out of this a specific need arises. Just consider how people live in their outer social life. Let's accept that they live in the way Adam Smith sees them, because he has uttered the observation coming from that which he said, originating from the thought tendencies of numerous people. Just think of a person's outer social life. Let's accept they exist as Adam Smith suggests, because his expression of this observation does not come from there; he even expressed the thought tendencies of numerous people. Think to yourself, people see themselves as “Westerners” in their social existence: they are actually not! Private property and the economic unit exist; people do not exist here! How can one find in this concept of mankind what lies on the other side of birth and death? This must be handed over to what authorities are allowed to say. As a result of such concepts receding further and further from their flowering it has come about that with reference to the spiritual everything gradually is placed under an authority, instigating a certain aversion to even think about spirituality. In the modern proletarian science this has been taken up further. Only then seriousness took it up and said: Yes, the middle class has thought about it but actually it doesn't involve people; we have private property and the economic machine. Therefore we will not consider this trinket of special people, we are talking about pure scientific forces; this produces everything. Let's be serious about this point of view! The others are not serious; the entire week they talk about private property and economic freedom which the machine gives, and on Sunday they allow themselves to be also preached at about an immortal soul.

This is something which must be grasped in total awareness. If one doesn't have the courage to see things in complete alertness then there can be no progress. It is understandable that many powers exist at present which not everyone wants thoroughly illuminated. It is unpleasant when it is pointed out how social science should be understood in harmony with people, but how it actually knows nothing about people, merely about private property and about economic freedom through economic machines.

I have tried to show you a method of observation which is really built on lively observation which goes through metamorphosis, and how a method of observation can develop which does not want to know about such a metamorphic observation. Tomorrow we will consider deeper reasons which lead to something which people hardly allow to approach them, the macrocosmic results arising out of necessity. Tomorrow we will develop, I'd like to say, the macrocosmic echo of today's presented facts and we will go over to the human results of one and other world views.