The Rudolf Steiner Archive

The task that has been set here in these reflections over the past few weeks has been to place the human being in the universe in an understanding way. Yesterday I tried to indicate how, on the one hand, the human being is part of the cosmic world of thought, from which he is also formed in terms of his entire organization, so that, on the one hand, by looking at that which is not grasped by ordinary consciousness in his sensory perception, his ordinary experience of himself, the human being in relation to this organization of his, he must think of himself as belonging to the cosmos and only in relation to the ordinary life of thinking, which, as I have shown, is situated between, on the one hand, cosmic thinking and, on the other hand, thinking that can be perceived as an undercurrent of ordinary consciousness, must he think of himself as belonging to himself in the sense of his own self. The latter would now also belong to what man, as it were, has to regard as belonging to his own self. Yesterday we tried to throw some light on man in so far as he has a thought experience or is placed in the world of thought.

The more one rises to this view, the more one will learn to place the human being in all world-becoming, in all that makes him appear as a piece of cosmic becoming. And when we become so attentive to that part of the human being that is composed of the ordinary life of thought and of the undercurrent that I characterized yesterday, then we will also understand how the human being, through the possession of this part that has been so to speak set apart from the cosmos, is a free, self-reliant entity.

This consideration of the human being can be taken even further, and today we want to try to place the human being in the context of the other kingdoms of nature. I need only point out that I have said many times how wrong it is to consider the relationship of the human being to the animal kingdom, for example, merely in terms of today's anatomy and physiology. Of course, if we first consider the human being in terms of his overall form, and how this overall form is composed of the individual organs, then we will notice that the human being has roughly the same number of bones, muscles and so on as the higher animals, and that these organs or organ systems have been transformed, metamorphosed. We will be able to include the human being in the animal series. But something quite different arises – and I have often discussed this – when one considers what places the human being in a very special way in the cosmos. It must be noted that the column of the animal's back, the backbone, lies essentially horizontally, parallel to the earth's surface; the human backbone stands upright on the earth's surface. If one does not believe that everything is based on the coarse material, but if one comes to the view that what exists is based in its essence on the whole being placed in a coherent world system, then one will attach a corresponding importance to this special position of the human backbone. As a result, the human head is placed in a completely different position to the entire organization. And if one has only once risen to the view: The cosmos is interwoven and interwoven by thoughts - then, insofar as the cosmos is to be regarded as spatial, one will see in the currents of thought that go through the cosmos, an essential and one will be able to see that it makes a difference whether the current that runs along the spine in humans is aligned with the radial direction of the earth or whether, as in animals, it runs parallel to the surface of the earth.

This being placed of the human being in a certain way in the cosmos must then be looked at with regard to the overall organization, and thus also for the individual organs. Each organ and each organ system is located differently in relation to the cosmos in humans than in animals. This is not affected by the fact that someone might say that the human backbone is horizontal when sleeping. It does not depend on the individual position, but on how the whole growth is assessed, how an organ system is integrated into the whole organism. And if we bear in mind that we have the animal backbone parallel to the earth's surface and the human backbone perpendicular to it, then we shall be able to appreciate in the right way other processes that can be observed in man. And here I would first like to draw your attention to a different system of the soul than the one we looked at yesterday. Yesterday we looked at the thought system; today we want to look at the will system.

We can also look at this will system by becoming aware that the human being's life rhythmically breaks down into the states of sleeping and waking. During waking hours, the human being is completely devoted to his physicality; during sleep, the I and the astral body are outside of physicality, both the physical and the etheric physicality. When we wake up in the morning, I told you yesterday, we bring with us at most a faint memory from the thoughts of the universe. So that we can become aware: In the whole time from falling asleep to waking up, we were immersed in a surging sea of cosmic thoughts. But what we bring with us when we wake up and what then determines us throughout the day while we are awake is the will, that is, emerging from this nocturnal, or let us say, during our sleep, our element-forming thought-sea of the cosmos. We emerge with the will, which, as I have characterized it, introduces logic into our inner soul life. We may still notice, when we wake up, in the dreams that crowd in, what our soul life would be like if this will, which we bring with us when we wake up, did not penetrate it logically.

In a sense, then, this will strikes into what is surging and swirling in the human organism. Let us take a very close look at this impact of the will. Let us become aware of where the will is striking into: It is precisely the chaotic swirling of dream images and also of those dream textures that we have as undercurrents of our ordinary consciousness. So that we can say: While we sleep, this web of thoughts is released from the organic mechanism within us, completely drowned out by the web of thoughts interwoven with logic in the waking state, from waking to falling asleep. It is this chaotic jumble of dream images and dream ideas that the will strikes, which we bring into our organism from the cosmos when we wake up. Let us see what this will initially brings with it.

This will that strikes in initially has the effect that thoughts do not arise as they are in this dreamy chaos. We would get off badly in life if thoughts arose as they do in this dreamy chaos. What must thoughts be like when they arise in normal mental life? They must somehow be connected with our life. They must be able to remember in some way. That is, in a sense, the first thing that the will, which has made an impact, does with our thoughts. It organizes them in such a way that we carry the right memory image within us. We can therefore say: we have, as it were, the chaotic web of thoughts swirling up out of our organism (see drawing, red). It is something that is particularly strong in dreamy natures, who are often not satisfied with indulging in the normal memories of life, who take pleasure and delight when thoughts come together and separate again after allusions and similarities. Dreamy natures are overwhelmed by this chaotic web of thoughts. But even a person who is well aware of himself will always notice, if he lets himself go just a little during waking life, I would say, that this confusion of thoughts is present in the main, underlying current. The will, which strikes there when one wakes up, it strikes this web of thoughts. Where does it come from?

Now, in bed lay the physical body (blue) and the etheric body (yellow). What I have drawn schematically on the board here is basically what we leave in bed when we fall asleep and what we encounter again in the morning. We allow our will to be woven into it. I will characterize this will that is woven into it through these lines here (see drawing, arrows from above). So the first thing that the will has to do is to reshape this chaotic web of thoughts into our normal memory. We can therefore say that, initially, this will that is woven into it shapes the web of thoughts into normal memory. One might say: the etheric body, the physical body, that is what we encounter in the morning, is still very powerful in our memory. These thoughts are reflected back to us. But it is the will that strikes and really has something to do by striking. You can see that. Just try to remember how, when you wake up in the morning, everything swirls up like currents from the soul like an event you experienced at the age of five, at the age of seven, again at the age of six year, again in the fifteenth year, in the sixty-fifth year for all I care, then in the twenty-first, seventeenth year, again in the eighth year, how it all swirls and tumbles in a colorful mess. The will has to strike into this. Then, in a sense, it organizes it all again so that it is a proper memory, so that an event that took place in the ninth year does not get mixed up with what happened in the eighth year and the like. So the will strikes into it, and it forms memory out of this chaotic web of dreams. In memory, you still notice little of the will. Most people will not want to see the will at all in memory. But it is there, it is just that the impact of the will, in so far as it forms memory, is much more unconscious.

The second is something that a person can already recognize as their will. This is what this will, which we bring with us when we wake up, makes out of this surge of thoughts: this is the imagination, this is the fantasy (see drawing). That is the second element. There you can already see that you can move in it with your arbitrariness. While the memory is being formed, you still have to be constrained by your organism; the physical body and etheric body are very influential. In the imagination, this is less so, and you can move about in it with your will. But there is an enormous difference between a person who is imaginative and a person who dreams, who simply surrenders to the surge of arbitrary thought. A person who lets his imagination run wild knows how his will rules in these interweaving images, and he shapes them according to his will.

But now for the third. The third is something that, on the one hand, is really completely given over to the will and, on the other hand, is such that the will does not move as freely as in imagination. It is logical thinking, on which we depend in life and in science. There, in this logical thinking, our will is certainly active; but it surrenders its own freedom and submits to the laws of logic. Yet it is its doing that it submits to the law of logic. So that is the third thing: logical thinking.

Why is logical thinking, on the one hand, absolutely subject to the will? If we did not form our logical thinking out of our own will, it would be obsessive thoughts. We must form our logical thoughts out of our own will. But we form them in such a way that we orient ourselves to the external world, which, after all, is essentially the great teacher of logic in the first place. We imbue the chaotic world of images with the laws of logic. We thus surrender to these laws of logic through our will; in a sense, we surrender to the arbitrary workings of logic. On the one hand, the will is free in thought; on the other hand, it surrenders its freedom in favor of logic. But in these three stages – memory, imagination, logical thinking – the will is active; that will that from falling asleep to waking up does not work in the human physical and etheric organism and that in the morning when waking up into the physical and etheric organism, and which this, I would like to say, indeterminate fire of the etheric and physical body, kindled in the surge of thought, is divided into memory, imagination, logical thinking.

It is already the case in logical thinking that we are no longer completely in control with our will. We are not. When we let our imagination run free, in which we clearly notice our will, then we know how we are within ourselves; when we let our logical thinking run free, we are no longer completely within ourselves. We know that we adapt ourselves completely to the cosmos, but not only to the extra-human cosmos, but to the whole cosmos, which includes the human being. For it is self-evident that logic applies not only to the extra-human cosmos, but also to the cosmos plus the human being. Logic is neither subjective nor objective, but logic is both at the same time.

In a sense, we can see the part that what we bring with us from the world of sleep into our soul life in the morning plays. And we can also know approximately: when what has entered as will withdraws back into the cosmic world of thought, only what rises up from the physical body and etheric body rules in us again.

Now this is one aspect of the will that rules in us. It is, so to speak, the cosmic side of the will, the side that we take out of us in the evening and bring back into us again in the morning. But self-reflection will indeed teach people that not only this will is present in him, of which I have just spoken, because this will expresses itself essentially in the so-called soul life, in memory, in imagination, in logical thinking. But when we walk, when we grasp, when we somehow use an instrument, the will is also active. In these activities, the will is not only active in the soul, as I have just described it; in these activities, the will takes hold of our physical organization and our etheric organization. Therefore, I cannot characterize the will only in these arrows here, but I must also depict the will permeating the physical and etheric bodies (see drawing on page 157, arrows from below). So I have to say: The will is also present in that which remains in the bed during sleep. The will, which must be characterized in this latter sense, comes, as it were, towards the other will, which is not in the physical body of the person during sleep. And this latter will basically becomes an external activity. So this will, which lives in the organs, which lives in the physical and etheric organization, is called upon by the other will coming to meet it. But when we are active as an awake person, we can clearly distinguish these two spheres of will.

Please note that on the one hand there is a will that counteracts the will coming from the other side. We have, so to speak, the interaction of two currents of will. One of these currents of will swirls through the human organism and the whole context shows you that you have to look at it as swirling from bottom to top. The other current swirls from top to bottom. Here the directions in the cosmos come into play, and we notice that it must be different in animals, in that the main direction of their bodily organization is precisely perpendicular to the main direction of the bodily organization of humans. The directions of will are differently integrated into the cosmos. So, too, when we, I would like to say, go into the differentiations of the human being, when we realize how this human being is composed of individual currents, then we notice the importance of the human being's being placed in the cosmos.

Now let us take a closer look at these two currents of will. As with many things in spiritual science, you will not be able to proceed in such a way that you, I might say, derive one from the other as in mathematical derivation, but in spiritual science the way to arrive at the truths is as follows: one truth is juxtaposed with the other and one must then seek the connection. With superficial simpletons this very easily leads to the objection that one does not “prove”. It is just as if someone, when he sees a horse and a cow standing side by side in a field, and they are certainly standing side by side for some reason, were to demand that someone should prove to him from the horse that the cow is standing beside it. Of course, one cannot prove from the essence of the horse that the cow is standing next to it. This is roughly the content of the objection that many people raise with regard to proof in spiritual science.

I would now like to present you with another fact, in addition to the one I have just mentioned, which you must gradually try to put into the appropriate context, based on what I have just discussed.

Everything that is in the soul of a person is also expressed in the physical body, and is imprinted in the physical body. The human being is organized in such a way that he awakens memory, imagination, and logical thinking by waking up, and that he allows them to rest within him, so to speak, while sleeping. This is a kind of rhythm. This rhythm is juxtaposed with another: the stream of will, which I have indicated here as being located in the organs. What confronts each other as two currents, you can, I would like to say, find it depicted in the human being: you can find it by looking at the system that is given by the human breathing rhythm. A few days ago, I already pointed out how the breathing rhythm can really be thought of in connection with falling asleep and waking up. Even if breathing naturally outlasts sleep, one still recognizes the connection in everything that somehow impairs calm breathing during sleep, for example. This connection between breathing and the rhythm of waking up, falling asleep, waking up, falling asleep is not so obvious, but this connection, this relationship is there nevertheless. And when we consider the human being in relation to his upward striving, we have to consider the breathing rhythm as something essential that is connected with this upward striving, the whole respiratory system, also insofar as it is expressed in the speech system. We breathe, we speak as human beings essentially upwards, even if this is transformed by the position of our throat into speaking forwards. There we have one rhythm, a unified rhythm.

We have another rhythm, we have the rhythm of circulation, the rhythm that is given to us in the pulse, and we know that the pulse rhythm is roughly related to the respiratory rhythm as four to one. You need only reflect a little on the anatomical and physiological aspects to realize that the pulse rhythm, the rhythm of circulation, is intimately connected with the metabolic-limb system of the human being. The actual rhythmic system is, I would say, separated out in the respiratory system. The more one engages with a characteristic of the respiratory system on the one hand and a characteristic of the pulse system on the other, the more one notices that everything that is present as an organ for the formation of memory, imagination, logical and that everything else that is connected with the will that flows through the organs can be related to the pulse rhythm by expressing itself upwards. Just as the will that is in our organs coincides with the will that we bring with us from the cosmos when we wake up, so the respiratory rhythm coincides with the pulse rhythm, with the circulation rhythm. And there we have in the interaction of the respiratory rhythm and the pulse rhythm, in a very physical way, what comes up from below and what strikes down from above, but in such a way that what strikes down from above is four times slower than what comes up from below. If I were to take this stroke as the time consideration for the breathing rhythm, I would have to take four for the pulse rhythm.

In fact, everything that man develops in the way of art, of rhythmic art, is based on this relationship between the pulse rhythm and the respiratory rhythm. I have already said this on the occasion of the discussion about the art of recitation. You can go into more detail. You can think that if you base it more on the pulse rhythm, you get: short syllable, long syllable. If you combine the breathing rhythm with the pulse rhythm, you get, for example, the meter of the hexameter, and so on. All meters are based on these relationships of rhythms that are within the human being itself.

Now, when you look at the blood rhythm, you look, so to speak, more at the physical; when you look more at the breathing rhythm, you look at the soul. The breathing rhythm is much more closely related to the soul than the blood rhythm. The breathing rhythm also opens outwards, just as logic and logical thinking open outwards. Now, irregularities in these rhythms are the cause of irregularities in human life. You can well imagine that if there really is such a ratio of four to one or one to four, then it must mean something if, let us say, the breathing rhythm becomes too long or the pulse rhythm too short. And yet this can be the case with humans. It can even be the case in a very insignificant way; then it manifests itself immediately.

Now I will present the radical cases. Imagine a person gets excited. He begins to become passionate. He starts ranting about something. This can go as far as raving. Or a person gets into the state that is described as follows: the thoughts do not want to, they stand still; one cannot think properly, they stay away. Just as the raving was the most radical expression of the process, from becoming passionate through ranting to becoming raving, it is the same with thoughts standing still, gradually leading to a kind of unconsciousness. The former, becoming passionate, becoming emotional, is based on the pulse rhythm becoming too fast. The stopping of thought and the fainting are due to a slowing of the respiratory rhythm.

So you see, the human being is interwoven with the rhythms of the whole world. And how we are within this world rhythm determines how we appear to us physically and mentally. The emotional life also expresses itself physically: the current that flows through the organism from bottom to top becomes too fast, it shakes the organs, and when it comes to raging, you can see how the organs are shaken. The current that flows from top to bottom becomes too slow; thoughts do not want to go from top to bottom. Here again we see how important it is that we can form a picture of man's place in the whole cosmic context, how he fits into it, and how it is mere childishness to count the bones, muscles, etc., and say: Man is only a higher animal formation — and not to take into account that what matters is this placing in the whole cosmic context.

Now I will tell you something that seems very far removed from what I have just explained, but which, in tomorrow's lecture, will nevertheless be linked to what I have just explained to form a whole. Let us now move from human existence to human development. You know that we are now living in the so-called fifth post-Atlantic period, which began around 1415 or 1413 and will continue. It is preceded by the fourth, which began around 747 BC before the Mystery of Golgotha, and this in turn is preceded by the third, which goes back to the 4th millennium.

Now, if we consider these periods, we can form the following schematic picture of their succession. Please imagine that the Atlantean period was preceded by what I called the Lemurian period in my “Occult Science”. I will assume here only the last phases of this Lemurian period, and now draw the seven successive cultural conditions of the Atlantean period: and now we have, in succession, the primeval Indian, primeval Persian, Egyptian-Chaldean, Greek-Latin, and now our fifth period; that would be the last period. I have schematically presented the successive periods to you.

You now also know from my “Secret Science” and from other presentations that I have given that such a period lasts approximately until the vernal point of the sun has completed the entire passage through the zodiac. It is only approximate, but for what we want to consider now, this approximation will have its good meaning. In 747 BC, before the event of Golgotha, the vernal point entered the zodiacal sign of Aries. It remained in this zodiacal sign until the 15th century. Then it passed over and is now in the zodiacal picture of Pisces. Before 747 the vernal point was in the sign of Taurus, so throughout the entire Egyptian-Chaldean cultural period the sun rose in spring in the constellation of Taurus; hence the bull service. Then came the ancient Persian period; the sun rose in the constellation of Gemini. During the time of ancient India, the sun rose in the constellation of Cancer. Then we come back to the Atlantean time and have the seven cultural periods in the Atlantean time. Now I ask you to consider the following and to visualize it as a question that we are initially presenting today.

Let us draw the sequence of the zodiacal constellations. So we have: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. We will now schematically draw here how it stands with the successive cultural periods. We know that we are now in the Pisces sign at the vernal equinox, and have the fifth post-Atlantic cultural period. We go back (see drawing, page 165, dark hatched): Aries fourth post-Atlantic cultural period, Taurus third post-Atlantic cultural period, Gemini second post-Atlantic cultural period, Cancer first post-Atlantic cultural period. We are now returning to the Atlantean period. The seven periods of the Atlantean period (light shading): Leo the seventh, Virgo the sixth, Libra the fifth, Scorpio the fourth, Sagittarius the third, Capricorn the second, Aquarius the first; and now we are returning to the Lemurian period and we are back to Pisces.

You see, when you consider the important time of the last culture, the last cultural epoch of the Lemurian period, and when you read about this important period of the development of the earth and humanity in my book “Occult Science”, you will be faced with a big question. If you take what I have presented in my “Occult Science in Outline”, especially in the presentations that appeared separately as “Our Atlantean Ancestors”, then you will see how one can actually speak of humanity, insofar as it is humanity today, only from this period onwards, and this period is the one in which the vernal point was in the same zodiacal constellation as it is now. We have, as humanity, gone through a complete cycle around the heavens and, in a certain sense, have arrived back at the starting point.

What I have just said relates to human becoming. We have often tried to show how the human soul life has changed in the time since the Atlantean period. We know how different this entire human soul life was in the time of the ancient Indians, and how it was still different in the Atlantean period. But if you read my writing about the Atlantean ancestors, you will see that we go back to a time in the Atlantean period when the human configuration manifests itself physically in the same way as the human soul was at that time. While in the post-Atlantean period the soul life works essentially differently, during the Atlantean period the whole body is metamorphosed. We thus come back more and more, I would say, from the region which I characterized above as the soul region, to what is here below the bodily region, which is permeated by the other stream of will. And as we go further back in Atlantis, we come back to the metamorphoses that relate to the shaping of the body. So that we can say that during the passage of the vernal point through Pisces, human beings were scarcely present in the bodily form as it is (light shading). Here it is taking on more and more of a bodily form. And here it is only just beginning to take on a soul form, in order to return to the point from which it once emerged in terms of its bodily form. So that you can say, the zodiac signs of Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, up to Virgo (light shading) correspond to the transformation of the human physical form; and only these upper zodiac signs correspond to the transformation of the human soul for us.

These things must first be considered from the point of view of spiritual science, and it will be seen that only then can concepts and ideas be formed about the essence of the human being. On the other hand, however, it may at least cast a light on what I have often said here, that we live in an important age. For while we have developed as humanity on Earth, the vernal point of the Sun has gone around the whole universe and has returned again in our era. We must therefore fulfill tasks that are, so to speak, guided by the fact that humanity has returned to its starting point, that it must undertake something in its soul life that corresponds to this return to the starting point. Today I only wanted to hint at what can be derived from such a consideration of the importance of the present human period of time. What I have said applies to the most advanced members of civilized humanity; but in the end it is they who are actually important for the development of humanity.

We will continue our discussion tomorrow, and focus on how these things relate to the latter.

Yesterday, in closing, I called attention to the fact that, since that time, according to the spiritual-scientific point of view, we have to reckon the evolution of mankind on earth as having made a circuit from Pisces to Pisces. When I have spoken in this connection of the evolution of mankind on earth, it must naturally be correctly understood. We speak of the overall evolution of mankind in such a way that we let it begin in the old Saturn time, and therefore it can naturally only be a partial evolution of mankind when we speak here of the evolution of mankind on earth. But one can imagine it this way: During the time of Saturn, the Sun and the Moon, man quite naturally took on a very different form, one that cannot be compared to the present form of man. And when we speak here of the formation of humanity on earth, it means that the preparations for this physical human formation began at the end of the Lemurian age, that it developed in the way I have described in my writings, in the Atlantean time, thus precisely in the time that represents such a full cycle of the spring equinox of the sun.

Now let us discuss the conditions to which man was subject during this time, when he had, so to speak, returned to his starting point. I would like to present something schematically so that you have the complete picture of what I actually mean with these explanations. We cannot say that human evolution has taken place in such a way since the last Lemurian period, when the spring point of the sun was also in Pisces, that we can depict this evolution as a cycle that simply returns to itself. That would be wrong. We have to think of this cycle, because of course I am only giving a picture of the development, we have to think of it as a spiral. We must therefore imagine that, if the starting point of evolution lies in the ancient Lemurian period here, this evolution returns in such a way that man has naturally risen to a higher level of his being, but at this higher level, in relation to his relationship to the cosmos, has in a sense returned to his starting point in the present age. And how he had to live in these circumstances, let us bring that to mind today.

Some time ago, I gave a lecture to a small group in Stuttgart about a possible astronomical world view. I pointed out how, for a long time, the so-called Ptolemaic world view was regarded as correct by mankind. This Ptolemaic conception of the world is thoroughly ingenious, it is so, I might say, in certain line forms geometrically summarizes that which must be summarized if we want to express the view we have of the stars, their positions and their orbits, by pictorial representations. Then, for certain reasons, which I have often described, this Ptolemaic system was replaced by the Copernican system, which, with some important modifications, is still regarded today as essentially correct. In Stuttgart, I showed that this Copernican system is nothing more than a linear representation of what we see when we look into the cosmos with our eyes, telescopes or other instruments. I also showed that it cannot be said that this Copernican system is any more correct than the Ptolemaic system; it is only a different way of summarizing the phenomena. And I have then tried to summarize these phenomena myself, linking them to what man – who, after all, if, for example, the earth has a movement, must go along with this movement – can experience within himself. Today I want to present only the result to you; the other is not important for us today.

If we begin to summarize these phenomena not in a one-sided way, as is the case with both the Ptolemaic and Copernican world systems, but if we take into account everything that is available to us, then we come to the conclusion that this summary will ultimately become so complicated that we can no longer get by with a simple world system, which we can represent with a pencil or a planiglobe. It is not at all possible, basically, to summarize things in as simple a way as one would usually like to summarize them. And one can indeed arrive at something very strange in this way, which I would like to present to you quite simply, because, however paradoxical they may appear to people of the present day, these things must be discussed.

People believe that the science of the present is the most intelligent thing that has ever existed, and that basically nothing more intelligent could possibly be invented. And because of this belief, humanity is indeed heading for a terrible cultural fate. But the right thing must also be presented in a certain way. If you take into account more and more circumstances, you will end up in such a state of mind regarding the complexity of the world system that this state of mind is very similar to the one you have when you have just woken up and experience the chaotic images of the soul, which I said yesterday and the day before yesterday sit in us as an undercurrent. I have schematically drawn the human organism for you according to etheric body and physical body and said: These chaotic images emerge from it, which are actually always there even during the day. They can be found very effectively in dreamy natures, but everyone notices them at the bottom of their soul. And they can be particularly strongly noticed when a person submerges with his ego and astral body into his physical and etheric bodies in the morning. Now I do not mean these images themselves – these images are, of course, very poetic and imaginative for the people concerned, depending on their level of perfection or imperfection, or they are very chaotic, the latter being the more common case. But I am talking about the state of mind that a reasonably logical person experiences when they are accustomed to thinking logically and then find themselves immersed in this world of images. What is meant is the state of mind that comes to those who do not approach it with all the prejudices and simplifications that prevail when constructing world systems, but who approach it without prejudice. Then, in relation to what one ultimately achieves, in relation to the complexity, in relation to the interweaving, one enters into a similar state of mind.

Of course, our time has brought it about – and that is even a great boon compared to the mental disposition of most people – that every schoolboy knows exactly: at the focus of an ellipse is the sun, the planets revolve around it, the fixed stars stand still, and so on. – Every schoolboy knows this, and it is tremendously simple. But if you approach these things without prejudice and without theoretical fuss, you do not find this simplicity. Instead, things become enormously complicated, and in the end you arrive at the kind of frame of mind I have described, in which you say to yourself: you have to move into something that transitions from the definite to the indefinite, from the definitely drawn lines into problematically drawn lines. You enter into a frame of mind that tells you: What you are taking into your head is basically an image, an image that is woven and that you can simplify, as when you, say, make a diagram of Raphael's Madonna. But just as you would not have the whole of Raphael's Madonna from that, you have just as little in the Copernican system what is actually in front of us in space in the form of an image that includes an infinity of details and particulars. Just when you are considering such a consideration, you will understand: If we have to say something like that to ourselves when we contemplate the phenomena of the universe, then we cannot actually stand face to face with reality as such; for we stand before what presents itself to us in a state of soul like the world of images that we encounter when we enter our body from the cosmos in the morning. So there can be no question of standing face to face with reality.

These are the kinds of considerations that must be made if one wants to have an understanding in the full sense of the word of what it actually means: we live with our consciousness in the world of illusion, of maya. We also live in Maya with regard to the image we have of the universe and its phenomena. And finally, we can also observe the phenomena that the sensory world weaves around us, and we come to something similar. We do not, however, come to what a, I would say, clumsy theory of knowledge has come to at the end of the 18th and in the course of the 19th century, which always repeats: Yes, out there the phenomena are, for example, through mechanical and dynamic laws, or as one says recently, electrons, and they exert an impression on our senses, and that which is then perceived by us, that is only an effect of that which is out there; but that is just only the appearance for us. To speak of appearances to us in this sense is, after all, a clumsy theory of knowledge. With such a view, one can indeed have some strange experiences.

One need only turn against this theory of knowledge with a few lines here or there today, and someone will come along and say, “But Kant said...” People have become so wrapped up in Kantianism that they consider it a kind of Bible; at least many do. They change this or that, but on the whole they consider it a kind of Bible. One can have the strangest experiences there. I once held courses on such questions in Berlin, it was in the winter of 1900 to 1901, the same winter about which Herr von Gleich has proclaimed that a certain Winter taught me about Theosophy – he has confused the winter of 1900 to 1901 with a Mr. Winter who is supposed to have taught me about Theosophy! I don't know whether he read it or was told that I once gave these lectures in winter, which were then printed, they were given in Berlin in the winter of 1900 to 1901, and so the word “winter” was taken for the name of Mr. Winter. Yes, this argument is no more intelligent than the other stupid and dishonest arguments of General von Gleich. But you see, at these lectures in Berlin there was also a dyed-in-the-wool Kantian. I can't say he was listening, because he was usually asleep, and I don't know how many people can listen while sleeping, but I could tell at the time that he only woke up when he could somehow apply Kant. And once it happened that I repeated an argument – it wasn't even mine – in which it was said: If one really speaks of the thing in itself as being completely unknown, as Kant did, then it could consist of pins, so that behind the sensory phenomena there could only be pins. But when I said this, the person in question jumped up as if stung by an adder and said: Behind the phenomena is not space and time. There are pins in space, so the thing in itself cannot consist of pins! — It is just one of the examples that one so often encounters when people believe that their Bible, their Kantian Bible, is somehow being touched.

Now, it is not the case that any “things in themselves” throw effects into us, so to speak, which then merely trigger sensory qualities, so that we are actually only wrapped up in our sensory qualities; it is not like that. But something else is true. Please just take the following: Stand outside at, say, 11 o'clock in the morning and look at the surrounding area, but look at it carefully, not as some people draw it, because what they draw is nonsense, of course it doesn't reflect the appearance of the senses. Instead, look at it at 11 o'clock, at 12 o'clock with all its lighting effects. The whole sensory tapestry has changed completely by noon, by five o'clock, by eight o'clock. The picture around you is constantly changing. You are never dealing with anything but interwoven effects and impressions. A tree – what do you see of the tree? You see the reflected light, you may see the leaves moving in the wind, and so on. In short, you never see anything permanent. You simply see an objective appearance. While the clumsy theory of knowledge speaks of a subjective appearance, you see an objective appearance, and this objective appearance naturally also communicates itself to the eye. Just as the tree intercepts the light rays in a certain way, reflects them and so on, so the eye also has a certain relationship to the light rays, and we can say: the phenomenal, the apparent, the illusory , the Maja nature, which is spread out in the sense world around us, is of course also present in our subjective picture; but because it is objectively changeable, it is also changeable in the subjective picture.

This is what I wanted to substantiate, for example, in the first section of my “Philosophy of Freedom” or in my booklet “Truth and Science” and so on. So even when we face the world, we are not dealing with a lasting, permanent reality; we are dealing with something that, one might say, is coming and going in the moment. We are dealing with appearances. And if we wanted to construct this image theoretically, we would come up with nothing more than the few lines in the Sistine Madonna. And so it is in everything we are immersed in. We are immersed in the world of phenomena, of Maja, but even though we are immersed in this world of Maja with all our perception, we are not dependent on this world. For it is quite clear to us when we emerge from the cosmos with our I and our astral body in the morning and submerge into our etheric body and our physical body, that what we are submerging into contains an objective, a truth. Certainly, what swirls towards us as chaotic images is only an appearance; but what we submerge ourselves in contains a truth. And in the moment when we submerge ourselves, whether we do so through: I want to move my limbs, or through: I want to bring my ideas into fantasy forms, or let's say through: I want to bring my ideas into logical thought connections – in what becomes us when we immerse ourselves in our body, in that, we know, we have something that does not depend on us, that we receive, that receives us. And the moment we wake up is the one that communicates our sense of being to us.

This sense of being is, in a sense, something that permeates and runs through our entire thinking. But our thinking itself moves more in the world of phenomena, of appearance, of maya. And let us expand what I am presenting from ordinary experiences to include the whole person.

Those who, with the help of such insights, as can be gained on the basis of my descriptions in “How to Know Higher Worlds”, can look at the whole person, will soon know how the human being, as a soul-spiritual being, goes through the state between death and a new birth, how it penetrates into the physical world, becomes embodied, in order to go through the state between birth and death, and then again a state between death and a new birth. I have developed some important details about these processes in the last lectures here. When the moment comes when one can look back into the world that lies before birth or before conception, one realizes that we have gone through the world that actually makes up our sense of being, the world from which our sense of being comes, between death and a new birth. One only acquires the right feeling for being, the feeling for being that is not subject to doubting or skepticism, when one looks back into this world of existence that lies before conception.

But now something significant appears, as you can already gather from my Viennese lectures from the spring of 1914. I will now present it to the soul in a different form, namely, something appears that confronts us before the human being descends from the state between death and a new birth to his physical embodiment. During this time, the desire to be, the desire to exist, fades more and more from the human being. As he develops between death and a new birth, I would say that the human being passes through an absolute satiation with the feeling of being. That is one of the achievements that man acquires between death and a new birth, that after going through the first stages after death, he comes more and more, through the relationship to the world into which he then enters, to a strongly penetrating feeling of being, to a — if I may use the expression — being anchored in the being of the world. And this becomes stronger and stronger until a kind of supersaturation with the feeling of being occurs, and then, towards the end of the time between death and a new birth, I would say that a true supersaturation with the feeling of being occurs. I could also call it something else. I could say that a true hunger for non-being occurs in the human being. Those spiritual-soul entities that come down to earth as human beings actually show, before they come down to earth, a strong hunger for non-being. And from this state of mind or spirit, we could say: Because man hungers for non-being, he plunges into Maja in this state, into the world that we have before us both in relation to the world of stars and in relation to the earthly phenomenal world. There is a longing for this non-existent world, for this world, which one is in soul moods towards, as one is towards the chaotic images when one goes to their bottom, this world, which actually presents us with a different aspect in every moment. We are, after all, completely immersed in an illusory world, in a Maya world, as we immerse ourselves in this world. The soul and spirit want to submerge themselves in this Maya world, and that is what we are actually dealing with. The others are more or less side effects. This is the strongest impulse that lives in the spiritual-soul human being when he approaches earthly existence: this longing for Maya, this longing to live in the soft, permeable phenomenon, not in the saturated, intense being. And what then envelops the human being as an etheric body and as a physical body has been born out of the cosmos and is used to clothe the human being. In the last few days, I have described how the embryo in the mother's body is formed out of the cosmos.

We must therefore imagine that the human being basically comes from a completely different world. There he acquires this hunger for existence, for life in the Maja, by approaching the physical earthly existence, and he is received by plunging into the Maja with his I and with his astral (see drawing, red, blue), of which the etheric body and the physical body (yellow, red) are formed in the maternal body through fertilization as its covering from the cosmos. The human being comes from a world that is not spatial-temporal, that cannot be found in space, but he is clothed in space with what is formed in the mother's body. He then emerges into this every time he wakes up. When falling asleep, he emerges from it. A rhythm of submerging into the physicality and of being drawn out of it is formed.

Today's ideas are actually such that one has great difficulty in dealing with them in relation to reality. This convergence, for example, of a completely different current that a person goes through before he comes to his embodiment, and the external that then envelops him, which of course has nothing essential to do with him before - as it really becomes, I have described on other occasions - this interaction, that can hardly be described by today's science in an appropriate way because it lacks the concepts for it.

The same thing can be seen in another area. When a physiologist talks about light or color today, his main concern is to describe something that the eye does, to find out what it is. But in reality it is actually just as if someone wanted to describe any of the personalities sitting here and, above all, describe this carpentry workshop here because you walked in here. Basically, the light that enters the eye and takes effect in the eye has no more to do with the eye than you have with the carpentry workshop when you walked in and the carpentry workshop now also envelops you. If someone describes the carpentry workshop and you, they naturally describe it as a whole. But that is not the case. It is difficult to find the truth in the face of today's complicated ideas.

And so we can say: that which is spiritual and soul in man comes into this world of the earthly primarily out of an urge for non-being. And every waking state, that is, every state that is experienced from waking up to falling asleep, is a new education for being, a re-impregnation of consciousness with being.

The human being is in the state in which he is last between death and a new birth, I would like to say, so glad when he can arrive at his physical embodiment, he is so glad. I have often described to you how the brain floats in the cerebral fluid. If the whole weight, one thousand three hundred and fifty grams or something like that, were to press on the veins under the brain, the veins would be crushed, they could not exist; but the brain only presses with about twenty grams. Why? Because the brain floats in the cerebral fluid. And you know Archimedes' principle. Right, it was Archimedes who found it. He was once in a tub bathing and felt how he was getting lighter and lighter in the bath, and he was so pleased about this discovery that he immediately ran naked through the streets shouting: I've got it, I've got it!” — namely, that every body in a liquid loses as much of its weight as the weight of the water body that it displaces. So if you have a container of water and you put a solid object in it, it becomes lighter than it actually is outside the water, and it becomes lighter by the amount that the displaced water weighs, that is, by its own weight, if you think of it as being made out of water. So if, for example, there were a cube here and you thought of it as a water cube and weighed it, the actual cube would become lighter by the weight of the water cube. And so the brain becomes lighter, except for twenty grams, weighs only twenty grams because it floats in brain water. So the brain does not follow its full gravity. It is pushed upwards. This force that pushes upwards is also called buoyancy. Man looks forward to this, to coming into something that actually pulls him upwards, that really pulls him upwards. And he learns to be heavy again at twenty grams, and through heaviness we learn the feeling of being. Man is again imbued with the feeling of being between birth and death. And this is then developed and increased in the evolution after death.

This is what, I would say, has so disappeared from the consciousness of modern humanity that the greatest philosopher at the beginning of this newer time, Cartesius or Descartes, coined the formula: Cogito ergo sum - I think, therefore I am. - It is the most nonsensical formula one can think of, because precisely by thinking, one is not. One is precisely outside of being. Cogito ergo non sum – is the real truth. Today we are so far removed from the real truth that the greatest modern philosopher has put the opposite in the place of truth. We acquire the feeling of being precisely when thinking feels itself in the organism, when thinking feels itself embedded in what is heavy. This is not just a popular image, it is reality in the face of appearances.

But this can teach us how the human being, as he initially knows himself, goes down to earth in knowledge, actually submerges himself in the Maja and, within the Maja, learns what he needs again after death: the feeling of being.

Now, when one describes what I have described to you now, then one has something that is specifically human in human development. This, I would like to say, rhythmic movement between the feeling of being and the feeling of not being can be visualized for meditation in the following way. You can say, when you live in mere thoughts: I am not. When one lives with reference to the will, which physically rests in the metabolic-limb-human being, then one says: I am. And between the two, between the metabolic-human being and the pure brain-human being, who says: I am not, when he understands himself, because that which lives in the brain are merely images; that which lies in between is the rhythmic alternation between: I am and I am not. For this, the external physical is breathing. The exhalation fulfills the breathing process with what comes from the metabolism, with carbon dioxide. I am – is exhalation. I am not – is inhalation. I am not

I am not
I am – I am not exhalation – inhalation
I am

The inhalation is related to: I am not - of thought. Inhalation happens in such a way that we take in air into our ribs, pushing the water of the arachnoid space upwards and thereby pushing the cerebral fluid upwards. We bring the vibration of the breathing process into the brain. This is the organ of thought. The inhalation process transmitted to the brain: I am not. Again, exhalation, the cerebral fluid – through the arachnoid space – presses on the diaphragm, exhalation, the air impregnated with carbon, turned into carbonic acid: I am – out of the will. Exhalation: out of the will.

All this, understood in this way, is a purely human process, because the person who wants to transfer it to the animal, because the animal also breathes, is just like a human being who takes a razor to cut his flesh because it is a knife. Of course animals also breathe, but animal breathing is something different from human breathing, just as a razor is something different from a table knife. Those who base their definitions on the outward appearance of things will never arrive at any kind of useful explanation of the world. Death is something different for humans, something different for animals, something different for plants. Anyone who starts from a definition of death will come to just as little of a useful explanation as someone who starts from the definition of a knife and says, for example, “A knife is something that is so fine on one side that it cuts through other objects.” Of course, that gives a nice general concept, but one cannot understand anything about what really is. So, these are specifically human processes that I have described to you. They are the human processes that man has gone through while the vernal point made the circuit from Pisces to Pisces. This is precisely the time in the evolution of the earth when man, in the leading parts of the nations, has gone through everything that I have described to you now, and which all tends to show how it actually happens, how man, human being, by descending into the physical world through birth, plunges into the maja, and with death is reborn out of the maja again, enriched by the feeling of being, which he needs for the further life after death. This is the most important fact: this being born through death with the feeling of being, while being born is the human being's spiritual-soul entity plunging into maya. It is precisely because we plunge into maya, that is, into a world of images, that we are free. We could never be free if we were in a world of facts with our consciousness between birth and death. We are only free because we are in a world of images. Images that are in the mirror do not determine us causally. A world of facts would determine us causally. What you bring to the image that hangs before you must come from you. The phenomena of the world do not determine us as human beings in what I called in my Philosophy of Freedom pure thinking, which does not come from the organism. What comes from the organism is, as you have seen, imbued with the sense of being, even if in the brain this sense of being is present in such a small percentage that it is about twenty to one thousand three hundred and fifty. One must look at this again and again, how man actually develops the longing for Maja by being born into earthly life, and how earthly life educates him to the feeling of being. That is what we have gone through during the time from the last Lemurian period into our period, where a sun cycle of 25,920 years, a great world cycle, has been gone through. Now, however, we are in the time in which development has returned to its starting point, but I have drawn it in such a way that I said: we have to indicate it schematically in a spiral (see drawing on page 170). The development of humanity has indeed returned to its starting point, but at a higher level. But what does this higher level mean? This higher stage means that we, as humanity, have always plunged into Maya with our birth and then, out of our physical existence, have gained the feeling of being. But the earth has also changed in the meantime; the earth today is no longer the same organism that it was in the Lemurian or Atlantean times. Today, as I have often stated, the Earth is already in a process of dissolution.

Geology also knows this. Read about it in the beautiful geological works of Eduard Sueß, 'The Face of the Earth': the Earth is in a crumbling process, the Earth is in a dissolution process. This means that we will no longer have every opportunity to acquire the feeling of being in a sufficient way. And now that a cycle has been completed, as I explained yesterday and today, humanity is facing the danger of going through deaths in which it has developed too little sense of being, simply because our earth no longer provides the necessary intensity of the feeling of being. With this new period, which I have now explained to you as a period of the whole cosmos, the prospect opens up for humanity to pass through death with a feeling of lightness that is, if I may express it so, too great. Humanity may become more and more materialistic, and the consequence of this, if it becomes more and more materialistic, will be that it carries an insufficient feeling of heaviness or being through the gate of death.

This is something that is already quite clear to those who are familiar with the conditions in the world today: souls today are carried through the gate of death by their own sense of non-being, so that they experience the opposite of what a person who falls into water and cannot swim experiences — they sink. These souls sink when they pass through the gate of death, due to the little weight they have. How the expression 'weight' is used in the spiritual world, that occurs at an important point in my Mysteries. They rise to the top and are lost. This can only be counteracted by people rising from concepts that can be easily acquired today and that figure in our entire lives, to that which must be achieved with a certain effort of physical life: that is, such concepts that are not produced by physical life alone, that are acquired through spiritual science.

What do people who absolutely want to remain in today's thinking say about spiritual science? They say: Yes, what is described, for example, in this Steinerian “occult science”, that is fantastic, that is arbitrary, that cannot be imagined! Why do people say that? People can see chalk, they can see tables, they can see legs, and they can only imagine what has once presented itself to them in this way; they do not want to imagine anything other than what they have appropriated from the bellwether of external physical reality. They do not want to develop any inner activity in imagining. Anyone who wants to study Occult Science: An Outline must make an effort themselves. If he gapes at an ox, he has a reality, to be sure; he needs not make any effort, but only gape at it and then form a so-called concept, which is no concept at all. What it is about is that the concepts that are hinted at by spiritual science, for example by my “Occult Science” or “Theosophy” or by the other books, demand this inner activity. A large part of humanity, which is now more materialistic than ever because it wants to educate the world of ideas in a materialistic way, the spiritualists, would really rather not get involved in thinking through and working through Occult Science; they prefer to let themselves be by Schrenck-Notzing or others, where such lumps, shaped like human beings or the like, appear to them in such a way that they can remain completely passive; they do not need to make any effort at all.

But in doing so, one becomes lighter and lighter and works against one's continued existence after death. However, by working one's way into the activity needed to penetrate spiritual science, one has to make a greater physical effort, connect more strongly with the physical than is the case today under so-called normal conditions. One must use stronger concepts. But in so doing, one also takes one's sense of being with one through death and is then equal to life after death.

That is something, is it not, that today's man likes so much: to add nothing to what he encounters in life. If he is to add something, to be active, it immediately becomes uncomfortable for him. Outwardly, in our social lives, we have always striven to learn as much as possible and to learn according to the templates prescribed by the state; so that when we have happily reached the age of twenty-five or twenty-six and are ready to start our legal clerkships, we are then pushed into some scheme and entitled to a pension after so many decades; now we are safe. We are only in our twenties, but we are insured for life. We let our body retire – that is guaranteed from the outset – then comes the church, the church confession, which also demands nothing more than that we passively surrender to what is offered to us. And the church then retires our soul when we are dead; it insures us against it without our doing anything, except at most living in faith, just as our body was retired before. This is something that must be broken with if civilization is not to arrive at its decline. Inner activity, inner active participation in what man makes of himself, even what he makes of himself as an immortal being, is necessary. Man must work on his immortality. That is the one thing that most people would like to be magically removed. They believe that knowledge can only teach one something of what is so anyway, can at most teach one that man is immortal. There are those who say:

Yes, I live here, as life exists here; what will be after death, I will see then.

He will see nothing, absolutely nothing! For the argument is about as ingenious as that of the Anzengruber personality: “As surely as there is a God in heaven, I am an atheist!” — These things are of the same logic. The fact of the matter is that, with regard to the spiritual and mental, by taking it into our knowledge, we make the spirit mature so that after death it does not go through the opposite state of someone sinking in confusion, that is, of someone rising without essence. We must work on our essence so that it can pass through death in the right way. And the assimilation of spiritual knowledge is not just the assimilation of abstract knowledge, it is the penetration of the spiritual and mental life of man with the forces that conquer death.

This is, after all, the essence of the Christian teaching. Therefore, a person should not merely believe in Christ, as a modern confession would have it, but should take to heart the words of St. Paul: “Not I, but Christ in me.” The power of Christ in me must develop and be cultivated! Faith as such cannot save the human being, but only the inner cooperation with Christ, the inner development of the power of Christ, which is always there if one wants to develop it, but which must be developed. Initiative and activity are what humanity will have to fill itself with. And it must realize that mere passive faith makes man too easy, so that in time immortality would die on earth. That is Ahriman's endeavor. And to what extent it is Ahriman's endeavor, we will then bring before our soul in a next lecture, because today we are in the midst of the battle between the Ahrimanic and the Luciferic powers. And just as we have protected our unconsciousness to a certain extent, with the spring equinox marking a boundary, we will have to enter the next boundary in such a way that we place ourselves with full

1987 we place ourselves in that which interweaves the world's being: the battle of the Luciferic with the Ahrimanic spirits. Through spiritual science we are led into reality, not just into an abstract knowledge. More about this next time.

Today I will summarize some truths that will serve us in turn to provide further explanations in a certain direction in the coming days. If we consider our soul life, we can say that towards one pole of this soul life lies the element of thinking, towards the other pole the element of will, and between the two the element of feeling, that which in ordinary life we call feeling, the content of the mind, and so on. In the actual life of the soul, as it takes place in us in our waking state, there is never just one-sided thinking or will, but they are always in connection with each other, they play into each other. Let us assume that we behave very calmly in life, so that we can say, for example, that our will is not active externally. However, when we think during such outwardly directed calmness, we must be aware that will is at work in the thoughts we unfold: in connecting one thought with another, will is at work in this thinking. So even when we are seemingly merely contemplative, merely thinking, at least inwardly the will is present in us, and unless we are raving or sleepwalking, we cannot be willfully active without letting our volitional impulses flow through thoughts. Thoughts always permeate our volition, so that we can say: the will is never present in the life of the soul in isolation. But what is not present in this isolated way can still have different origins. And so the one pole of our soul life, thinking, has a completely different origin than the life of the will.

Even if we only consider everyday life, we will find that thinking always refers to something that is there, that has prerequisites. Thinking is mostly a reflection. Even when we think ahead, when we plan something that we then carry out through the will, such thinking is based on experience, which we then act upon. In a certain respect, this thinking is, of course, also a reflection. The will cannot be directed towards what is already there. In that case, it would always be too late. The will can only be directed towards what is to come, towards the future. In short, if you reflect a little on the inner life of thought, of thinking and of the will, you will find that even in ordinary life, thinking relates more to the past, while the will relates to the future. The inner life of feeling stands between the two. We accompany our thoughts with feeling. Thoughts please us, repel us. Out of our feeling we lead our impulses of will into life. Feeling, the content of the mind, stands between thinking and willing, right in the middle.

But just as it is the case in ordinary life, even if only in a suggestive way, so it is in the great world. And there we have to say: what constitutes our thinking power, what makes up the fact that we can think, that the possibility of thought is in us, we owe it to the life before our birth, or rather before our conception. In the little child that comes to meet us, all the thinking abilities that a person develops are already present in the germ. The child uses thoughts only - as you know from lectures I have already given - as directing forces to build up its body. Especially in the first seven years of life, until the change of teeth, the child uses the powers of thought to build up its body as directing forces. Then they emerge more and more as actual thought forces. But they are thoroughly predisposed in the human being as thought forces when he enters physical, earthly life.

What develops as will forces - an unbiased observation readily reveals this - is actually connected with this thought force only to a small extent in the child. Just observe a wriggling, moving child in the first weeks of life, and you will already realize that this wriggling, this chaotic movement, has only been acquired by the child because his soul and spirit have been clothed with physical corporeality by the physical external world. In this physical body, which we only develop little by little from conception and birth, the will initially lies, and the development of a child's life consists in the fact that gradually the will is, so to speak, captured by the powers of thought that we already bring with us into physical existence through birth. Just observe how the child at first moves its limbs quite senselessly, as it comes out of the activity of the physical body, and how gradually, I might say, thought intrudes into these movements, so that they become meaningful. So there is a pressing and thrusting of thinking into the life of the will, which lives entirely within the shell that surrounds the human being when he is born, or rather, conceived. This life of the will is contained entirely within it.

So that we can draw a schematic picture of a human being, in which we say that he brings his life of thought with him when he descends from the spiritual world. I will indicate this schematically (see drawing, yellow). And he begins his life of will in the physical body that is given to him by his parents (red). The forces of will are within, expressing themselves in a chaotic manner. And within are the powers of thought (arrows), which initially serve as directing forces to spiritualize the will in its corporeality in the right way.

We then perceive these forces of will when we pass through death into the spiritual world. But there they are highly organized. We carry them through the gate of death into spiritual life. The powers of thought that we bring with us from the supersensible life into earthly life, we actually lose in the course of earthly life.

With human beings who die young, it is somewhat different. For now, let us speak first of normal human beings. A normal human being who lives past the age of fifty has basically already lost the real powers of thought that were brought along from the previous life and has just retained the directional powers of the will, which are then carried over through death into the life that we enter when we go through the gate of death.

One can assume that someone is now thinking: Yes, so if you are over fifty years old, you have lost your thinking! - In a sense, this is even the case for most people who are not interested in anything spiritual today. I would just like you to really endeavor to register how much original, inventive thought power is produced by those people today who have reached the age of fifty! As a rule, it is the thoughts of earlier years that have automatically moved on and left an impression on the body, and the body then moves on automatically. After all, the body is a reflection of our mental life, and the person continues in the old rut of thought according to the law of inertia. Today, the only way to protect oneself from continuing in the old rut of thought is to absorb thoughts during one's lifetime that are of a spiritual nature, that are similar to the thought-forces in which we were placed before our birth. So that indeed the time is approaching when old people will be mere automatons if they do not take care to absorb thought-forces from the supersensible world. Of course, man can continue to think automatically; it may appear as if he is thinking. But it is only an automatic movement of the organs in which thoughts have been laid, have been woven in, if the human being is not grasped by that youthful element that comes when we absorb thoughts from spiritual science. This absorption of thoughts from spiritual science is certainly not just any kind of theorizing, but it intervenes quite deeply in human life.

But the matter takes on particular significance when we now consider man's relationship to the surrounding nature. I now understand by nature all that surrounds us for our senses, to which we are thus exposed from waking up to falling asleep. This can be considered in a certain way in the following way. One can visualize what one sees — I mean before spiritual eyes. We call it the sensory carpet. I will draw it schematically. Behind everything that one sees, hears, perceives as warmth, the colors in nature and so on – I draw an eye as a schema for what is perceived there – there is something behind this sensory carpet. Physicists or people of the present world view say: Behind it are atoms and they swirl -, and afterwards, right, as they continue to swirl, there is no sensory carpet at all, but somehow in the eye or in the brain or somewhere or not somewhere, they then evoke the colors and the sounds and so on. Now, please, imagine, quite impartially, that you begin to think about this sensory carpet. If you start thinking and do not assume the illusion that you can observe this huge army of atoms, which the chemists have arranged in such a military way of thinking, let us say, for example, there is Corporal C, then two privates, C, O, O, and then another private as an H; isn't that right, that's how we arranged it militarily: aether, atoms and so on. Now, if, as I said, you do not succumb to this illusion but remain with reality, then you know: the sensory carpet is spread out, the sensory qualities are out there, and what I still grasp with consciousness about what lies in the sensory qualities is just thoughts. In reality, there is nothing behind this sensory carpet but thoughts (blue). I mean, behind what we have in the physical world, there is nothing but thoughts. We will talk about the fact that these are carried by beings. But you can only get behind what we have in our consciousness with thoughts. But the power to think we have from our prenatal life or from the life before our conception. Why is it then that we can penetrate behind the sensory curtain by means of this power?

Just try to familiarize yourself with the idea that I have just mentioned, and try to properly present the question to yourself on the basis of what we have just hinted at, which we have already considered in many contexts. Why is it that we can reach below the sensory level with our thoughts, when our thoughts come from our prenatal life? Very simply, because behind it is that which is not in the present at all, but which is in the past, which belongs to the past. That which is under the carpet of sense is indeed a past, and we only see it correctly when we recognize it as a past. The past has an effect on our present, and out of the past sprouts that which appears to us in the present. Imagine a meadow full of flowers. You see the grass as a green blanket, you see the meadow's floral decoration. That is the present, but it grows out of the past. And if you think through this, then underneath it you do not have an atomistic present, but in reality you have the past as related to what comes from you yourself from the past.

It is interesting: when we begin to reflect on things, it is not the present that is revealed to us, but the past. What is the present? The present has no logical structure at all. The sunbeam falls on some plant, it shines there; in the next moment, when the direction of the sunbeam is different, it shines in a different direction. The image changes every moment. The present is such that we cannot grasp it with mathematics, not with the mere structure of thought. What we can grasp with the mere structure of thought is the past, which continues in the present.

This is something that can reveal itself to man as a great, as a significant truth: When you think, you basically only think the past; when you spin logic, you basically reflect on what has passed. - Anyone who grasps this thought will no longer seek miracles in the past either. For in that the past is woven into the present, it must be in the present as it is in the past. If you think about it, if you ate cherries yesterday, that is a past action; you cannot undo it because it is a past action. But if the cherries had the habit of making a mark somewhere before they disappeared into your mouth, that mark would remain. You could not change this sign. If every cherry had registered its past in your mouth after you had eaten cherries yesterday, and someone came and wanted to cross out five, he could cross them out, but the fact would not change. Nor can you perform any miracle with regard to all natural phenomena, because they are all intrusions from the past. And everything we can grasp with natural laws has already passed, is no longer present. You cannot grasp the present other than through images; that is a fluctuating thing. When a body lights up here, a shadow is created. You have to let the shadow properly define itself, so to speak, and so on. You can construct the shadow. That the shadow really comes into being can only be determined by devotion to the picture. So that one can say: even in ordinary life, limitation, I could also say logical thinking, refers to the past. And the imagination refers to the present. In relation to the present, man always has imaginations.

Just think, if you wanted to live logically in the present! No, to live logically means to draw one concept from another, to move from one concept to another in a lawful manner. Now, just imagine yourself in life. You see some event: is the next one logically connected to it? Can you logically deduce the next event from the previous one? When you look at life, are not its images similar to a dream? The present is similar to a dream, and only that the past is mixed into the present, which causes the present to proceed in a lawful, logical manner. And if you want to divine something in the future in the present, yes, if you just want to think of something you want to do in the future, then that has happened in a completely non-representational way in the first instance. What you will experience tonight is not in your mind as an image, but as something more non-pictorial than an image. At most, it is in your mind as inspiration. Inspiration relates to the future. Logical thinking: past Imagination: present Intuition Inspiration: future.

We can also use a simple diagram to visualize what is involved. When a person – let me characterize him here by this eye (see drawing on page 198) – looks at the tapestry of the senses, he sees it in its transforming images, but he now comes and introduces laws into these images. He develops a natural science out of the changing images of the sensory world. He develops a specialized science. But think about how this natural science is developed. You investigate, you investigate while thinking. You cannot possibly, if you want to develop a science about what spreads out as a carpet of senses, a science that proceeds in logical thoughts, you cannot possibly gain these logical thoughts from the external world. If what is recognized as thoughts and laws of nature were to follow from the external world itself, then it would not be necessary for us to learn anything about the external world. Then the person who, for example, looks at this light would have to know the exact electrical laws and so on, like the other person who has learned it! Equally, if he has not learned it, man knows nothing at all, let us say, about the relationship of an arc to the radius and so on. We bring forth from our inner being the thoughts that we carry into the outer world.

Yes, it is so: what we carry into the outer world as thoughts, we bring forth from our inner being. We are first of all this human being, who is constructed as a head human being. This human being looks at the carpet of senses. Inside the carpet of senses is what we reach through thoughts (see drawing page 198, white) and between this and between what we have inside us, what we do not perceive, there is a connection, so to speak an underground connection. Therefore, what we do not perceive in the external world because it extends into us, we bring out of our inner being in the form of thought life and place it in the external world. This is how it is with counting. The external world does not present anything to us; the laws of counting lie within our own inner being. But that this is true arises from the fact that between these predispositions, which are there in the external world, and our own earthly laws, there is an underground connection, a sub-physical connection, and so we draw the number out of our inner being. It then fits with what is outside. But the path is not through our eyes, not through our senses, but through our organism. And that which we develop as human beings, we develop as whole human beings. It is not true that we grasp some law of nature through the senses; we grasp it as a whole human being.

These things must be considered if we want to properly bring to mind the relationship between man and the environment. We are constantly in imaginations, and one need only compare life with dreams without prejudice. When a dream unfolds, it is certainly very chaotic, but it is much more similar to life than logical thinking. Let us take an extreme case. If you take a conversation between reasonable people of the present day, you listen and you talk yourself. Think about what is said in the course of, say, half an hour, and whether there is more coherence in the succession of thoughts than there is in dreams, or whether there is as much coherence as in logical thinking. If you were to demand that logical thinking develops there, you would probably be greatly disappointed. The present world presents itself to us entirely in images, so that basically we are actually dreaming all the time. We have yet to bring logic into it. We wrest logic from our prenatal existence; we first bring it into the context of things and thereby also encounter the past in things. We embrace the present with imagination.

When we observe this imaginative life that constantly surrounds us in the sensual present, we can say to ourselves: this imaginative life gives itself to us. We do nothing to it. Just think how hard you had to work to arrive at logical thinking! You didn't have to make any effort to enjoy life, to observe life; it reveals its images to you by itself. Now, that's how it is in life with imagining the images of the ordinary world around us. But all one needs is to acquire the ability to make images – but now through one's own activity, as one otherwise does in thinking – and to experience images through inner effort, as one otherwise does in thinking. Then one not only sees the present in images, but one also extends pictorial imagination to life before birth or before conception, and one sees before birth or before conception. And when you look into these images, then thinking is populated with the images, and then prenatal life becomes reality. We just have to be able to think in images by training the abilities that are spoken of in “How to Know Higher Worlds”, without these images coming to us by themselves, as is the case in ordinary life. When we make this life of images, in which we actually always live in ordinary life, into an inner life, then we look into the spiritual world, and then we do see the way in which our life actually unfolds.

Today, it is considered almost exclusively spiritual when someone – I have spoken about this often – truly despises material life and says: I strive towards the spirit, matter remains far beneath me. This is a weakness, because only the one who does not need to leave matter below him, but who understands matter itself in its effectiveness as spirit, who can recognize everything material as spiritual and everything spiritual, even in its manifestation as material, only he truly attains a spiritual life. This becomes especially significant when we look at thinking and willing. At most, language, which contains a secret genius within it, still has something of what leads to knowledge in this field.

Consider the basis of will in everyday life: you know that it arises from desire; even the most ideal will arises from desire. Now take the coarsest form of desire. What is the coarsest form of desire? Hunger. Therefore, everything that arises from desire is basically always related to hunger. From what I am trying to suggest to you today, you can see that thinking is the other pole, and will therefore behave like the opposite of desire. We can say: if we base desire on the will, we have to base thinking on satiation, on being full, not on hunger.

This actually corresponds to the facts in the deepest sense. If you take our head organization as human beings and the other organization that is attached to it, it is indeed the case that we perceive. What does it mean to perceive? We perceive through our senses. As we perceive, something is actually constantly being removed within us. Something passes from the outside into our inner being. The ray of light that enters our eye actually carries something away. In a sense, a hole is drilled into our own matter (see drawing on page 201). There was matter, but now the beam of light has drilled a hole into it, and now there is hunger. This hunger must be satisfied, and it is satisfied from the organism, from the available food; that is, this hole is filled with the food that is inside us (red). Now we have thought, now we have thought what we have perceived: by thinking, we continually fill the holes that sensory perceptions create in us with satiety that arises from our organism.

It is extremely interesting to observe, when we consider the organization of the head, how we fill the holes that arise in our remaining organism through the ears and eyes, through the sensations of warmth; there are holes everywhere. Man fills himself completely by thinking, by filling that which is there, in the holes (red).

And it is similar with us if we want it to be. Only then it does not work from outside in, so that we are hollowed out, but it works from within. If we want, hollows arise everywhere in us; these must in turn be filled with matter. So that we can say, we receive negative effects, hollowing out effects, both from outside and from inside, and constantly push our matter into them.

These are the most intimate effects, these hollowing effects, which actually destroy all earthly existence in us. Because by receiving the ray of light, by hearing the sound, we destroy our earthly existence. But we react to this, we in turn fill this with earthly existence. So we have a life between the destruction of earthly existence and the filling of earthly existence: luciferic, ahrimanic. The Luciferic is actually constantly striving to partially turn us into something non-material, to completely remove us from our earthly existence; for if he could, Lucifer would like to spiritualize us completely, that is, dematerialize us. But Ahriman is his opponent; he works in such a way that what Lucifer excavates is constantly being filled in again. Ahriman is the constant filler. If you form Lucifer plastically and make Ahriman plastically, you could quite well, if the matter went through in confusion, always push Ahriman into the cavity of Lucifer, or put Lucifer over it. But since there are also cavities inside, you also have to push in. Ahriman and Lucifer are the two opposing forces at work in man. He himself is the state of equilibrium. Lucifer, with continuous dematerialization, results in continuous materialization: Ahriman. When we perceive, that is Lucifer. When we think about what we have perceived: Ahriman. When we form the idea, this or that we should want: Lucifer. When we really want on earth: Ahriman. So we are in the middle of the two. We oscillate back and forth between them, and we must be clear about ourselves: as human beings, we are placed in the most intimate way between the Ahrimanic and the Luciferic. Actually, you only get to know a person when you take these two opposing poles in him into account.

This is an approach that is based neither on an abstract spiritual reality – for this abstract spiritual reality is, after all, nebulous and mystical – nor on a material one, but rather everything that is materially effective is also spiritual at the same time. We are dealing with the spiritual everywhere. And we see through matter in its existence, in its effectiveness, by being able to see the spirit in everything.

I have already told you that imagination comes to us of its own accord in relation to the present. When we develop imagination artificially, we look into the past. When we develop inspiration, we look into the future, just as one calculates into the future by calculating solar or lunar eclipses, not in relation to the details, but to a higher degree in relation to the great laws of the future. And intuition encompasses all three. And we are actually subject to intuition all the time, we just sleep through it. When we sleep, we are completely immersed in the outside world with our ego and our astral body; there we unfold that intuitive activity that one must otherwise consciously unfold in intuition. But in this present organization the human being is too weak to be conscious when he is intuiting; but he does intuit in fact at night. So one can say: Asleep, the human being develops intuition; awake, he develops—to a certain extent, of course—logical thinking; between the two stands inspiration and imagination. When a person comes out of sleep into waking life, his I and his astral body enter into the physical body and the etheric body; what he brings with him is the inspiration to which I have already drawn your attention in previous lectures. We can say: Man is asleep in intuition, awake in logical thinking, when he wakes up he inspires himself, when he falls asleep he imagines. - You can see from this that the activities we mention as the higher activities of knowledge are not alien to ordinary life, but that they are very much present in ordinary life, that they only have to be raised into consciousness if a higher knowledge is to be developed.

It must be pointed out again and again that in the last three to four centuries, external science has summarized a large number of purely material facts and brought them into laws. These facts must first be spiritually penetrated. But it is good - if I may say so, although it sounds paradoxical at first - that materialism was there, otherwise people would have fallen into nebulosity. They would have finally lost all connection with their earthly existence. When materialism began in the 15th century, humanity was in fact in danger of falling prey to Luciferic influences to a high degree, of being hollowed out more and more and more. That is when the Ahrimanic influences came from that time on. And in the last four or five centuries, the Ahrimanic influences have developed to a certain extent. Today they have become very strong and there is a danger that they will overshoot their target if we do not counter them with something that will effectively weaken them: if we do not counter them with the spiritual.

But here it is important to develop the right feeling for the relationship between the spiritual and the material. In the older German way of thinking, there is a poem called “Muspilli”, which was first found in a book dedicated to Louis the German in the 9th century, but which of course dates from a much earlier time. There is something purely Christian in this poem: it presents us with the battle of Elijah with the Antichrist. But the whole way in which this story unfolds, this fight between Elijah and the Antichrist, is reminiscent of the ancient struggles of the sagas, the inhabitants of Asgard with the inhabitants of Jötunheim, the inhabitants of the realm of the giants. It is simply the realm of the Æsir transformed into the realm of Elijah, the realm of the giants into the realm of the Antichrist.

This way of thinking, which we still encounter, conceals the true fact less than the later ways of thinking. The later ways of thinking always talk about duality, about good and evil, about God and the devil, and so on. But these ways of thinking, which were developed in later times, no longer correspond to the earlier ones. Those people who developed the struggle between the Gods' home and the giants' home did not see the same in the Gods as, for example, today's Christian understands in the realm of his God. Instead, these older ideas had, for example, Asgard, the realm of the Gods, above, and Jötunheim, the realm of the giants, below; in the middle, Man unfolds, Midgard. This is nothing other than the same thing in the Germanic-European way that was present in ancient Persia as Ormuzd and Ahriman. There we would have to say in our language: Lucifer and Ahriman. We would have to address Ormuzd as Lucifer and not just as the good God. And that is the great mistake that is made, that one understands this dualism as if Ormuzd were only the good God and his opponent Ahriman the evil God. The relationship is rather like that of Lucifer to Ahriman. And in Middlegard, at the time when this poem “Muspilli” was written, it is still not imagined that The Christ sends his blood down from above – but: Elijah is there, and sends his blood down. And man is placed in the middle. At the time when Louis the German probably wrote this poem into his book, the idea was still more correct than the later one. For later times have committed the strange act of disregarding the Trinity; that is, to understand the upper gods, who are in Asgard, and the lower gods, the giants, who are in the Ahrimanic realm, as the All, and to understand the upper, the Luciferic ones, as the good gods and the others as the evil gods. This was done in later times; in earlier times, this opposition between Lucifer and Ahriman was still properly envisaged, and therefore something like Elijah was placed in the Luciferic realm with his emotional prophecy, with that which he was able to proclaim at that time, because one wanted to place the Christ in Midgard, in that which lies in the middle.

We must go back to these ideas in full consciousness, otherwise we will not come back to the Trinity: to the Luciferic Gods, to the Ahrimanic powers and in between to what the Christ-realm is. Without advancing to this, we will not come to a real understanding of the world.

This is the topic I wanted to broach, and we will continue to discuss it in the coming days in various ways.

Yesterday I concluded here by saying that in recent times a confusion has arisen regarding the conception of what Ormuzd-Ahriman, living out in Persian duality, actually is. I have also pointed out how one can go back to the older European-Germanic views, such as, for example, in the poem known as the “Muspilli” poem, the poem about the firmament and the earth, in which the antithesis of an upper, luciferic principle and a lower, ahrimanic principle is expressed in a thoroughly Christian form. I say, in a thoroughly Christian form, because it has not been infected by that out of whose spiritual makeup the antithesis of above and below in the sense of the “Muspilli” poem has vanished. It was not presupposed that the Christ principle, so to speak, belongs to the higher spirituality, but the higher spirituality has been raised to the Elijah principle, and it is Elijah who fights against the Antichrist with his trickling blood, which is nothing other than the expression of the Ahrimanic principle in Christian form. Thus, in these older European-Germanic conceptions there still exists a clear consciousness of the necessity to distinguish between an upper and a lower principle, upper forces and lower forces, and that, as it were, the equalization, the harmonization of the two principles is to be sought in the Christ principle. It will also be easy to see that when one has elevated the Elijah principle and placed the antichrist principle below, then in the higher principle there is that which follows the moral impulse of the world order, and in the Ahrimanic principle that which follows the intellectual impulse of world evolution.

In such an awareness of the upper and the lower, one has generally seen a polarity that exists in the world order. When one says up and down, it is of course projected onto the human being in a certain way. And we know that the human being determines up and down by orienting the most essential direction of the spine vertically. This is how up and down arise. So this is meant to be quite relative. But what is being referred to today, quite apart from up and down, is a certain polaric contrast. This polar contrast appears to us in an extraordinarily complicated way in the human being. But one can also study this polar contrast, I would say more externalized, in the world, and it is extraordinarily useful to look at the world order in such a way that it reveals to one, through very special phenomena in which certain forces are radically developed, what secrets actually prevail in it.

Now, in man a certain contrast is less clearly expressed, but it can be very clearly seen if you look at the organization as a whole. Just as man has grown out of the whole order of the world, so too has the bird race. But the secrets that prevail in the world show us this bird race in a certain direction much more clearly than we can see it in humans, where we then have to apply it in a more complicated way.

What then is the characteristic of the bird kingdom? The characteristic of the bird kingdom is that the bird, before our world order, insofar as it is given to us in the physical sphere, first appears to the outer world in the form of an egg, if I may say so. The bird appears to the world in the form of an egg. Then the egg must be broken. The bird develops out of the egg, and you will be aware – because you will have seen what a chicken looks like when it has just hatched from the egg – you will have noticed how it is only when it hatches from the egg that the growth of what feathers are and so on really comes to life. Now, this contrast, if I may call it that, between being in the egg and being in the world with feathers, is not so clearly expressed in humans. After all, humans are not born into the world in an egg, and they are spared the later stage of entering this world with such preparation as growing feathers. But what a contrast we have in the bird kingdom with regard to the egg shape and the later form of life!

If you look at the egg from the outside, the first thing you see is, of course, the chalky shell. This chalky shell has a certain shape. But basically you cannot consider this chalky shell to be something essential in a bird, because otherwise it could not shed it. It cannot belong to something essential in the bird. You can call it, if you speak in trivial terms, a protective covering of the young being. But in any case, something that is particularly localized in the lime shell does not actually have an effect on the shape of the bird. So we have this secretion of matter in the outer shell. We have this secretion of matter as something that is pushed out of the organization of the bird, as something that is thrown off, something that the bird, in the later stages, cannot use for its development; it is therefore something that is thrown out. So there must be forces within the being that secrete what is in the egg and throw it out of itself.

When we consider this whole matter, we cannot really come to terms with it within the natural laws that present themselves within the earthly. One must take what is said in 'Occult Science' to help. In 'Occult Science' you have the indication of how, in a certain epoch of the development of our earth, the moon separates from the earth, how the matter of the moon is separated from the earth. This process actually mimics what takes place here in a certain way. Just as the formative forces of the entire Earth cosmos once separated the forces of the moon from themselves, so the matter of the bird separates this lime shell as something one might say is super-mineral. And what is it that was initially inside this lime shell? (See drawing, red.)

The creature that was originally inside this lime shell was protected by this lime shell from the forces that act in the earth's environment. If the chicken were exposed to these forces too soon, say to the sun too soon, it would of course die. It would not be able to withstand the forces that are at work in the earth's environment. The point is that the being, protected by the chalk shell, lives in a world that is not actually the earthly one.

What kind of world is it in which this creature protected by the lime shell lives? This world is the one we have gone through through Saturn, Sun and Moon evolution and which has ceased to exist, which is no longer there as Earth evolution. The past is still present in the present. And if we say to ourselves: everything that is outside of an egg shell belongs to the earth, then in that which is inside an egg shell we have everything that does not belong to the earth, that wants nothing to do with the earth itself, that, so to speak, does not want to go along with the evolution of the earth. For it must first mature, break the shell and then have matured for the evolution of the earth.

This is also the point where we may draw attention to something else. We may point out that not all the beings that are laid in the egg are actually born. A great many bird's eggs perish, and even more of the eggs of fish and the like, they all perish. And besides, I don't know if it's always opportune to discuss things in such a dry way. Humanity likes to leave a lot in the unconscious, but for the times to come, a certain amount of knowledge is necessary for humanity, and one must not close oneself off from this knowledge. Besides, a large number of bird's eggs also perish because people eat them. They do not reach their goal. And now the question is: What happens to all this, what develops from the egg content, including the latter fact, without it becoming a mature chicken or mature bird or mature fish on earth, what happens to all this? The ordinary materialist will say: Well, nature just creates nonsense, into the blind, and so and so much of what nature creates just perishes. But that is not correct. The essential substances that are in the egg shell in some way do not just become ripe for earthly existence, but they are ripe in their powers for the pre-earthly existence, for the existence that we ourselves, that the earthly beings have gone through during the Saturn, Sun and Moon time. And that is the luciferic existence. They become substances from which the luciferic existence continues to feed. Everything that perishes in the form of eggs provides nourishment for the entities, for certain spiritual entities. But now let us consider what concerns the earth.

So, when we look at the bird species, we first have the Luciferic in the egg content, that which, as such, wants nothing to do with the earth, that which does not want to be on the earth, that which, I might say, surrounds itself with a wall against the laws of the earth, which only then intervene when that which otherwise works on the earth, warmth, light, has burst the shell.

And what intervenes there? The opposing forces intervene there. If you have a bird's egg in front of you, you can say to yourself: Lucifer in his essence is sitting inside there. If you pluck the feathers of a bird, you can say: Here I have the purest image of the Ahrimanic directional forces. The Ahrimanic directional forces are at work here, even in the fine, downy feathers that you find on the fledgling chick. The Ahrimanic forces have already worked through the shell. They were already in conflict with that which does not want to be permeated by feathers. So when you look at the bird's plumage, you have the purest image of the Ahrimanic.

Therefore, you can say: When I look at an egg, Lucifer veils himself from me. He betrays himself to me only through the outer form that he sheds, through that which is cast out in a certain way as matter. So whatever falls away, whether it is a bird's egg shell, a snake skin that is thrown off and so on, that is thrown out of the Luciferic principle, out of the Luciferic forces. In what is thrown away, one can still see something of the actual formation of the Luciferic forces. They actually work, when they work purely, in spirals. And in what you have as plumage, or what you have in general, that it moves from the outside into the physical, there you have the Ahrimanic. Its directional forces act tangentially. Take a peacock's tail and look at it very closely, thinking: This is the purest image of Ahrimanic directional forces.

Now, of course, you must be aware that everywhere Lucifer and Ahriman work into and through each other, so that we only have images of them. But these images are actually most beautifully available in the bird sex; for we need only look at this bird sex as I have just described it.

But of course the forces that are within the eggshell are also active in the bird inside. The bird has these forces, which were inside the eggshell (red), surrounded by the Ahrimanic forces (blue) in its feathers. In the bird, you also have the possibility of being able to localize the etheric and the physical. If you take everything that the bird retains of the Luciferic, which was only in the egg shell, what it retains of the growth forces, then you have what underlies the etheric body. So what I have drawn in red, these are the forces, and that is subject to the activity of the etheric forces. So that we can also say about the bird: What the bird receives as an inheritance from the egg is under the influence of the life forces, the etheric forces, throughout its life. And what it acquires as its plumage is under the influence of the physical forces (arrows) throughout its life. And what is in between, its flesh, muscles and so on, is under the influence of the astral forces (yellow) throughout its life. In the case of the bird, we can thus localize, so to speak, the astral in the flesh and muscles, the physical in the plumage, and the etheric in what remains of the egg contents as growth forces.

In the case of humans, it is much more complicated. Man does not live externally in an egg. He develops his Luciferic in the mother's body, which the bird still carries outwards. That is why Ahriman does not yet come over him in the mother's body. With birds, it is the case that they show, as it were, how they bring the Luciferic out into the world without it actually going astray, and how they also, in turn, take on the Ahrimanic. With human beings, you can see the individual examples develop with particular clarity. Between the human and the bird sex, we can then insert the mammal sex.

In the human being, you have a very strange difference compared to the bird. Take the bird's legs. The bird's legs are, as a rule, when you compare them to the human leg, actually quite stunted organs. How did the bird come to have legs just like it has? Take the sparrow's legs: What miserable rods they are compared to the proud legs that humans have! So take these stunted bird legs – yes, when you look at the bird's entire stunted form, you will say to yourself: the bird is designed primarily for flying, it takes off from the earth, and that is also the reason for the shape of its legs. They are, so to speak, only a hint of its connection to the earth. Man does not lift his legs off the earth. Man cannot fly. He places both his legs on the earth like proud pillars. The way these legs are formed, they are essentially an earthly gift. The bird does not receive this earthly gift because it is not bound to the earth in this way at all, because it is separate from the earth. And by receiving this earthly gift, the human being is more bound to the forces of Ahriman in this earthly gift than the bird is. In a sense, the bird also does not receive its Ahrimanic forces from the earth as fully as the human being does. In the human being, Ahriman shoots into the legs and from there up into the rest of the organism. In the bird, Ahriman sprouts into the feathers.

Now, if you look at a human being, who is more built for the earth in terms of his legs, then you may well ask: Why does a human being not have feathers? A human being does not have feathers because, unlike a bird, he is not built for the earth. If a human being were to fly in the air, he would also have feathers, because then the Ahrimanic forces would affect him from completely different directions. So he has only these few Ahrimanic tendencies, which are present in the hair. These are the Ahrimanic tendencies he has. They are strongest in the head, which is proof enough that the human head has a great deal of Ahrimanism, which we have already gathered from other insights.

If you look at mammals, you will say to yourself: They are even more bound to the earth than humans. These mammals are also bound to the earth with what humans are not bound to, for example with the front limbs; because monkeys only walk upright in rare cases, and even dogs do that when they are attentive, but it is not natural for them. Even for the gorilla it is not natural to walk upright; he climbs. These front limbs are real grasping organs, they are for moving around. Man is therefore half lifted off the earth, the bird is completely lifted off the earth, the mammal is bound to the earth with its front limbs as well as with its hind limbs. So in a sense it is entirely an earthly creature. The human being frees itself from the earth again through the upright position of its backbone, while the mammal is entirely bound to the earth. The mammal's entire remaining form is built accordingly. The mammal has, so to speak, only its hair from the region where the bird has its feathers, which are actually incorporated into the organism from the outside.

If you take all this into account, you will say to yourself: You can, if you look at the relationships of a being – a mammal, bird, human being, and you could now move on to the other beings – you can, if you look at the relationship of these beings to the environment and have a complete overview, find the shape of the being from the understanding of the relationship to the environment. – You can construct the shape for yourself. You can say that the bird has within itself the Luciferic principle, which the Earth does not like at all, so the bird in its egg separates itself from the Earth for as long as possible; then it comes about that the Earth has as little effect on it as possible. Its legs remain stunted, and the forces surrounding the Earth, the nearest forces to the Earth, which surround the Earth in the mantle of warmth, then affect the bird. Therefore, it will have to take on the shape that it has: stunted legs and so on. Man is bound to the earth by his lower limbs; he frees himself. The mammal is in the middle of it all, standing on the earth with four pillars: it is formed out of the earth. It is therefore the forces that directly emanate from the earth that primarily affect the mammal.

Such things were well known to an older, more instinctive science. Therefore, in that which is formed most independently of the earth in man, because it is actually only a metamorphosis of earlier life on earth, therefore an earlier view saw a bird, an eagle, in man's mind. In the human being with a metabolism of the limbs, which is completely organized towards the earth, an earlier view saw an ox or a bull or a cow, because that is an animal that is now completely organized towards the earth. In the middle part of man, who is, as it were, the connecting link between the eagle and the cow or calf, in this middle man, one has seen that which, through the metabolism, is indeed detached from the earthly in a certain way; you can see from this, cannot you, that the lion has a very short intestine. Its metabolic system is extremely primitive, whereas its chest and heart systems are very specially developed. Hence its passion, its rage, and so on. The lion has been seen by the older, more instinctive view as being in the middle part of the human being. These were views that were based on something.

Now we have to come back to these things in a different, I would say much more conscious way. We have to realize, for example, that we humans differ from all animals in our I. For the vast majority of people today, our I is still a very dormant organ. If one believes that the I is very much awake, one is actually mistaken. For in the will — I have already explained this to you — the human being is actually asleep too, and when the I acts willfully, we are not dealing with something that stands before us as the I, but rather with something that stands before us as night actually stands before us. We take the night for granted, even though it is dark, and we do the same in our lives. If you really look back on your life, it does not only consist of the days that were as bright as day, but also of the nights. But they are always crossed out of the course of time, so to speak. It is similar with our ego. Our ego is actually noticeable to ordinary consciousness in that it is not there for consciousness; it is already there, but for consciousness it is not there. Something is missing in that place, and that is how you see the ego. It is really like having a white wall and a place that has not been painted white; then you see the black. And so you actually see our ego in ordinary consciousness as the erased. And so it is also during waking: the I is actually always asleep at first; but it shines through as the sleeping one through thoughts, ideas and feelings, and therefore the I is also perceived in ordinary consciousness, that is, it is supposed that it is perceived. So we can say: our I is actually not perceived directly at first.

Now, a prejudiced psychology, a doctrine of the soul, believes that this I actually sits inside the human being; where his muscles are, his flesh is, his bones are and so on, there the I is also inside. If one were to survey life just a little, one would very soon perceive that this is not the case. But it is difficult to bring such a consideration before people today. I already tried it in 1911 in my lecture at the philosophers' congress in Bologna. But to this day no one has understood this lecture. I tried to show what the ego actually is. This I actually lies in every perception, it actually lies in everything that makes an impression on us. The I does not lie in my flesh and in my bones, but in that which I can perceive through my eyes. When you see a red flower somewhere: in your I, in your entire experience, which you have because you are devoted to the red, you cannot separate the red from the flower. With all of it, you have also given the I, the I is connected with the content of your soul. But your soul content is not in your bones! You spread the content of your soul throughout the entire space. So this I is even less than the air you are breathing in, even less than the air that was in you before. This I is connected with every perception and with everything that is actually outside of you. It is only active within you because it sends forces into it from your perception. And furthermore, the I is connected with something else: You need only walk, that is, develop your will. In doing so, your ego goes with you, or rather, the ego participates in the movement, and whether you sneak along slowly, walk, move in a Kiebitz step or turn somehow and the like, whether you dance or jump, the ego participates in all of it. The ego participates in everything that comes from you. But that is not in you either. Think, it takes you with it. When you dance a round dance, do you think the dance is in you? It wouldn't have any space in you! How could it have space? But the I is there, the I is doing the dance. So in your perceptions and in your activity, there sits the I. But it is never actually in you in the full sense of the word, not in the way that your stomach is in you. It is always something outside you, this I. It is just as much outside the head as it is outside the legs, except that when you walk it is very much involved in the movements your legs make. The I is actually very much involved in the movement that the legs make. But the head is less involved in the I.

But what is the further difference between the legs or the limbs in general and the metabolism of the head? In the case of the head, the etheric body and the astral body are also relatively independent; the head is mostly physical body. This head, which is so old that it comes from the previous incarnation, has become the most physical, and is really the worst inhabitant of the earth. In contrast, in the case of the legs, or rather the limbs, and in the case of the metabolism, the etheric body and the astral body are intimately connected with the physical body. So we can say: In the case of the legs, the etheric body and the astral body are connected to the physical body; only the I is relatively free of the legs and only takes the legs with it when the legs move. And it is the same with the metabolism: the metabolic organs are essentially connected to the etheric and astral bodies.

We can now say: How does the human head differ from the 'metabolic-limb human'? — In that the head actually has a free ether body, a free astral body and a free I; the metabolic limb-human being has only a free I, while the ether body and the astral body in the metabolic limb-human being are bound to the physical body; they are not free from it.

Perhaps the following will help you to understand the matter even better. Imagine that your astral body or your etheric body, the part that has to supply your metabolic limb man, suddenly decides to behave in the same way as the etheric body and the astral body of the head: it also wants to be free. Do you think it would have this strange idea that it also wanted to be free? Let's say, for example, that the astral body of your metabolic person wanted to behave like its colleague, the astral body of the head is allowed to behave. It is just a different part, so I say: its colleague. What arises there? What arises is something that should not arise at all because it contradicts the shape of the human being: our abdomen wants to become a head, it wants to become like the head. And the strange thing is, what is healthy in the head makes the abdomen sick. Basically, it is a general characteristic of all abdominal diseases that the abdomen takes on the configuration of the head.

It is, of course, only a special case of what I have explained, for example, for carcinoma in a Stuttgart or Zurich lecture, where I have shown that carcinoma formation is based on the fact that in a part of the human body where no sensory organs are supposed to develop inwardly, the astral body suddenly begins to want to develop sensory organs. A carcinoma is just an ear or an eye that wants to be in the wrong place. It grows there. It wants to form an ear or an eye. So when the astral body or the etheric body of the lower body wants to behave like the astral or etheric body of the head, the lower body becomes ill.

And the other way around, when the head also begins – it begins quietly in migraine-like conditions – to want to live like the lower body, to draw its astral body or its etheric body into its affairs, then the head becomes ill. When it draws in its etheric body, migraine-like conditions arise. When it draws in its astral body, even worse things arise.

These are the things that show you how complicated human nature is. This human nature cannot be studied in the way that today's trivial science does, but it must be studied by looking at it in all its complexity, by saying: the head cannot be like the abdomen, because if the head is like the abdomen, it can only be sick. So if, for example, the cerebrum begins to develop its metabolism too strongly, if it begins to develop secretion processes too strongly, then illnesses will arise. And these strong secretory processes arise precisely from the fact that the head makes too much use of its etheric body. But as soon as our abdomen is left to its own devices, when it becomes head-like, so to speak, when it develops an inclination to develop sensory organs, for example, then its diseases develop. So you can say: the head of the human being has a free etheric body, a free astral body, a free I. The metabolic-limb man has a bound etheric body, that is, an etheric body bound to physical matter, a bound astral body and only a free ego. And the middle man, the rhythmic man, has a bound etheric body, a free astral body and a free ego.

Head: free etheric body, free astral body, free I
Rhythmic human being: bound etheric body, free astral body, free I
Metabolic-limb human being: bound etheric body, bound astral body, free I

This is an overview of the human constitution from an extremely important point of view, because it gives you an impression of how the I actually has something free in relation to the whole human being, how the I actually falling asleep, has an effect on the human being, but how it always remains relatively free from the human being, how it is actually connected with external perception as well as with what the human being does as an external movement, but how it does not actually merge completely with the human body. In what does the human being's I live? Is there any way to see in what the human being's I lives?

Well, we can see something of it in what develops in the feathers of birds. Human beings do not have feathers, but their I lives in the forces that are in our environment and that are the guiding forces for the feathers of birds. The I lives externally in these forces. And we can see these formative forces even more clearly. In the feathers of birds we see them, as it were, held by the bird's body; but these forces also form the guidelines for free-moving beings: insects. When you see the insects buzzing around and grasp them imaginatively, you have an image of the realm in which your I lives. Just imagine insects buzzing around you: beetles, flies, beautiful butterflies, ugly horseflies and bumblebees and all sorts; imagine all of them floating around you in the most diverse guidelines: that is the outwardly visible image of what your ego actually lives in. And it is more than a mere image when one says: ugly thoughts live there, like bumblebees, like horseflies; beautiful thoughts like butterflies; some people's thoughts bite like evil flies, and so on. Only one is spiritual and the other physical. Man's I lives entirely in the environment.

This has an extraordinarily strong significance, and much of the real knowledge of the world depends on correctly assessing what one sees, on not just raving and rambling in general about a spirit, but also being able to see in the image outside what one experiences in an abstract, spiritual form within one's own self for one's own sake. For everything that exists spiritually also exists in the world in the form of images. What exists only in spirit exists somewhere in the image. One must only know how to properly assess the image. And when the Ahrimanic enters our ego, in that the ego finds itself in the butterflies and the feathers of the birds out there, that is, in the formative forces out there, then our ego in turn has the ability to form all kinds of forms from within. We construct the circle, we construct the egg shape, the triangle; we also build a world out of the inner being. And if we search for it, we will find: these are precisely the forces that are thrown out of the luciferic principle.

I said the other day: Mathematicians, when they study space, should consider the relationship of spatial dimensions to a hen's egg; something very interesting would come out of it.

This is the contrast: we live with the I both in the forms that we can construct into the world in this way and in that which is constructed out of the world.

Yes, anyone who understands the various wonderful shades of the bird world also understands something of the nature of the human soul in its relationship to the world. For what the bird turns outward in its plumage, what it lets us see, that shimmers through our ego in the flickering, shimmering, glittering perception from the outside in.

So we must try to grasp the world with the help of images. Our abstract science today grasps very little of the real world.

It is indeed the case that much of the legitimacy, the secrets of the world's existence, has been obscured in the consciousness of humanity by the misunderstandings that I discussed yesterday and the day before yesterday in relation to the conception of the polar opposites of Ormuzd and Ahriman. Above all, it is only through this that modern materialism has become possible, which fills humanity with the awareness that there are contradictions all around us that are being investigated by today's conventional science and from which the universe will gradually be able to be understood. A simple consideration can teach that in this way an understanding of the universe can never be possible. For just think back to some things that I explained here a few weeks ago and put them in the right perspective for yourself. Remember how those people who are considered to be natural scientists today actually only refer to the human being insofar as the human being is a corpse after his death. That which of the remaining natural laws, of the remaining natural processes, permeates the human being after he has become a corpse, can initially be explained according to the usual natural laws. But what lives in man between birth and death already resists these natural laws. And if we were to judge not according to prejudice but according to reality, we would have to say: Between birth and death, and actually from the time of his first embryonic development, man fights against that which is governed by natural laws as we understand them in our science today.

Take the surrounding nature and everything that physics, chemistry, physiology, biology and so on say about this nature today, visualize all that is said about nature and then think of man as he lives between birth and death, then you will say to yourself: This whole life is a struggle against the realm that is ruled by these natural laws. It is only because the human organization, as it were, wants to know nothing about these natural laws, fights them, that man is human between birth and death.

From this, however, you can already see that if human becoming is to be placed in the universe, in the cosmos, it is necessary to assume different laws, a different kind of becoming for the universe. Thus, with our present laws of nature, we present a world in which man, and even plants and animals, are not included. But today we want to consider only the human being in relation to the rest of nature. Man is not included in the nature that today's science dominates. Indeed, with every breath, man rebels against this nature, of which this science speaks.

Nevertheless, we can speak of the Cosmos, of the Universe, because man also comes forth from the bosom of this Cosmos, just as he stands before us as a physical human being. But then we must think of this cosmos as being of a different nature from what we have in mind when we speak in terms of today's science. We will be able to form a concept of what is actually meant by the above if we bring to mind the following fact, established by spiritual science.

Let us consider the moment when a person dies, whether young or old. The corpse remains behind. We can compare this process, and it is more than a comparison, with the sloughing of a snake or the shedding of the shell of a young bird. The corpse is shed, and what is shed is taken up by the laws of nature, which we have in mind with today's science, just as, for example, the snake skin is taken up by the outer laws of nature when it is shed and no longer follows the snake's laws of growth. That which becomes a corpse is taken up by the laws of the earth. But between birth and death, one has the human form, the human shape. This dissolves, it ceases to exist. In a sense, the corpse still has this shape, but it only has it in imitation, so to speak. It still imitates this shape. The shape of the corpse is no longer the same as the one we have during our life between birth and death. For it is characteristic of this shape that the person feels it, that the person can move with it; this shape has a certain sum of strength that unfolds when the person moves. All that is gone when only the corpse is still present. That which actually gives the corpse its shape has gone from the corpse, but that already disappears when the person has just died. The person does not take that with them. They take their etheric body with them for some time – we will ignore that for the time being – but in any case, they do not take with them what their physical form, their physical shape is. In a sense, he loses this physical form. To put it more precisely, if one were to follow the movements and activities of a person after he has left his body and passed through the gate of death, one would find different movements and impulses than those of the physical form.

So what is actually there in the physical form ceases to be visible to the outer eye when the person has passed through the gate of death. The corpse has only had this form, and it still retains it. It loses it little by little, it is no longer its own. Just as if you – if I may use a rough comparison – have a pot shape and put it over the dough of the cake: the cake then also has the shape, but it is not part of the pot shape, and you cannot say that the cake you then have has this shape from its own material; no, it has received it from the pot that was put over it. And just as the cake retains the shape of the pan when you remove the pan, so the corpse retains the shape of the human being when that shape is removed. But this form itself, which is actually the form with which we walk around, ceases when the human being passes through the gate of death. However, the fact that we have this form, that this form can develop out of the laws of the world, just as a crystal develops out of the laws of the world, is inherent in the laws of the world. So we may ask ourselves: What becomes of this form? And here spiritual scientific research gives us the answer: That which is spirit continues to nourish and sustain itself from the Hierarchy, which we call the Archai, the Primordial Foundations. So we can say: Something passes from the human form into the realm of the Archai.

It is indeed the case that the physical form we receive at birth and discard at death comes from the realm of the archai, the primal depths, the primal forces, that we actually have our physical form because we are enveloped by a spirit from the realm of the archai. We are immersed in a spirit that came from the realm of the archai, which in turn withdraws what it has lent us during our life.

You see, it is something else that makes you realize how you actually belong to the whole cosmos. It is already the case that, so to speak, the archai extend their feeler horns. If that is one of the archai, it extends its structure: this forms the human form, and only then is the human being inside. You can only imagine your existence within the cosmos correctly if you imagine yourself, so to speak, clothed in an outgrowth of the archai. If you now imagine that man, like me, has also dealt with this in these days - in the Lemurian period, as a being such as the earth man is, only emerging and only gradually taking on this form, then you get in what can be provided as a description, as I have given it in “Occult Science in Outline” of the transformation of the human form — just recall how I described it in the account of the Atlantean world — you get the description of what the archai actually do. You get a description of how the archai work from their realm down into the earthly realm, how they metamorphose the human form. This metamorphosis of the human form from the Lemurian period to the time when the human form will disappear from the earth is something that is constituted and shaped from the realm of the archai. And as the archai work on the human being in this way, they simultaneously bring forth that which is truly the spirit of the age. For this spirit of the age is intimately connected with the shaping of human beings, in that, as it were, their skin is given a certain form. The spirit of the age essentially resides in the very outermost sphere of human perception. And if one understands the working of these archai, then one also understands how not only human forms change, but also how the spirits of the age change in the course of earthly existence.

Now you know that in the order of the hierarchies behind the archai lie the spirits of form, the exusiai (see list on page 236). If you look up from the earthly existence of what constitutes the human being to its form, to what is inherent in the entire planet from its beginning to its end, then you will see something more comprehensive in terms of external cosmic law than that which already contains the human form. For, do we not have, when we describe the evolution of the earth, first an echo of the old Saturn time, we call this the polaric epoch; we have an echo of the old sun time, the hyperborean epoch, an echo of the old moon time, the lemurian epoch. Then comes the actual Earth time, the first Earth time, the Atlantean epoch, and now we live in the post-Atlantean epoch. Man has only just developed in his form. The Earth must have more comprehensive laws than those that express themselves in the part of the Earth's development in which man in his present form, or rather in the metamorphoses of his present form, is possible. We must look back to the first beginning of the Earth, when man had not yet attained his form, when he was still present as a spiritual-ethereal being, and we must look forward to that which will also yet happen on Earth, when, after a series of millennia, human beings will have disappeared from the Earth as physical beings. Then the physical earth will continue to exist for a time, yes, it will even be inhabited by people, but no longer in visible human forms, but as etheric beings.

If we take this whole shaping of the earth, including the human being, but going beyond the human being: if we embrace the laws, of which our present natural laws are really only the very smallest part, with the spiritual view, then we have in them that which belongs to the realm of the Exusiai. From the realm of the Exusiai the earthly has been formed in the same way as the human being has been formed from the realm of the elemental forces, the human being together with all that must be in the earth so that the human being can come into being at all. So that we can say: the earthly form passes, when it once dissolves, into the realm of the Exusiai.

If we now consider the second link in the human being, the human etheric body, it is also the case that we may not address it as our complete property at all, but just as the physical form actually belongs to the realm of the Archai and we are clothed in an outgrowth of the realm of the archai, so we are clothed in relation to our etheric body in an outgrowth of the realm of the archangels, the archangeloi. So that we can say: When we go through the gate of death, we still retain this etheric body for a short time. We know that it then dissolves, but its dissolution does not mean that it disappears into nothingness, but rather that it returns to the realm of the archangeloi. They, in turn, lay claim to it; they lower, as it were, a part of their being to the earthly human realm and thereby constitute the human etheric body for the duration of its life. We can therefore say: something passes from the human etheric body into the realm of the archangeloi.

And with regard to the astral body, it is certainly the case that there is a similar relationship to the realm of the Angeloi, the angels, as there is to the realm of the Archai with regard to the physical form and to the realm of the Archangeloi with regard to the etheric body. We do not have our astral body entirely of our own either. It is an evagination of the angelic beings. So that we can say: From the human astral body, something passes over into the realm of the Angeloi at death. We also have our astral body like a garment of our being from the realm of the Angeloi. So you see how, by having a physical human form, an etheric body, and an astral body, we are actually embedded in the realms of the next higher hierarchies. And by participating in the laws of the earth, by walking around on earth as human beings, by developing a will, by developing actions on earth, in short, by participating in the laws of the earth, we also participate in the realm of the exusiai, the spirits of form, the elohim.

But here a significant moment occurs. When you look at your physical form in the state in which you are asleep: when your body is in bed, it has its form; you will find this form again in the morning. This form is certainly not dissolved at all, and so one cannot say that the physical body is a corpse, that it is merely a cast like a pot, but the form is really there. So that the archai, by participating in this form, are constantly connected with what is present on earth as a physical being. Likewise, the archangeloi are connected with the human etheric body. But the situation is different with regard to the human astral body. This human astral body is by no means connected with the physical human form from the moment of falling asleep to the moment of waking up; this astral body is, so to speak, in a completely different environment from falling asleep to waking up than from waking up to falling asleep. And the point is that while the archaic principle is inevitably connected with the physical form from birth to death, and the archangelic principle with the etheric being, it is the case with the angelic principle, with the angel principle, that it must, so to speak, accompany the human being from one state to another and back again. This principle of the angeloi, this essentiality of the angeloi, must, as it were, accompany the path into the state of sleep and back again.

You see, a new element arises when we speak of the angelos. And in fact, it depends on the person themselves – on their attitude, on their inclination of their entire emotional world to the spiritual world – whether the angel accompanies them when they leave their physical body and etheric body to enter the state of sleep. It goes with children, but with a person who has reached a certain maturity, it actually depends on the person's disposition, on whether the person has an inner affinity with the angel in his soul. And if this affinity is not present, if the person believes only in the material, if the person harbors only thoughts of the material, the angel does not go with him.

Because if you imagine the fully developed human being (see illustration on page 234), the earth as the result of the exusiai (outer red), the human physical body as the result of the archai (inner red), the human etheric body as the result of the archangeloi (yellow), the human astral body as a result of the work of the angeloi (blue), if you can imagine all this, you can say: as long as the human being is awake, the angel is in the bosom of the archangels, the archai, the exusiai, in short, the higher spiritual beings. When a person leaves their physical body and etheric body, and if they leave with a materialistic attitude, then the angel would indeed deny its own realm, its affiliation with the archangels, the archai, the exusiai, if it were to go with them. You see, here we enter a realm in which human thinking is decisive for an important event, for an important fact within human life, for the fact of whether or not a person is present during the angel's visit in his sleep.

Today, we cannot say: Well, if angels exist, we do not need to believe in them when we are awake, because when we are asleep, they will take care of us. No, they do not go with us when they are denied during the day! This is something that leads very deeply into the secrets of human existence and at the same time shows you how a person's disposition is just as much a part of the whole cosmic order of things as, let us say, a person's blood circulation is a part of what external natural science overlooks or actually does not overlook.

Man himself, with his ego and the prospect of becoming an independent being, is then included in the whole. But man only acquired this sense of self in the course of his earthly existence. And he came to it slowly. And if we go back to ancient times, when there was the so-called instinctive clairvoyance of mankind, then people did not yet have this sense of self at all. When these ancient inhabitants of the earth had their special insights, these instinctive insights, then these were actually not their own insights, because this I was not yet awakened at all. It surrendered to what the angel thought, to what the archangel felt, to what the arche wanted. It lived in the bosom of these entities. Today we look back on the wonderful ancient wisdom. But it is not human wisdom at all, basically, but a wisdom that came to Earth through the Archai, Archangeloi, Angeloi, who clothed human beings and entered human souls through this ancient wisdom, which much higher beings actually possessed and appropriated before the Earth became Earth. And man must acquire his own wisdom with the help of his angel, to whom he should be connected in mind. We are now approaching this time. And now, in this period that has now begun, when man has awakened the ego more and more, man was, if he did not pull himself together through his own resolve, so to speak abandoned by what the angel, the archangel, thought in him.

But because man was abandoned by these angels, he only then really came into contact with earthly existence. And this coming into contact with earthly existence is what, on the one hand, makes man free, but it is also that which causes the necessity for man to now strive up out of his strength to that which makes the higher hierarchies possible, to live with man in his consciousness. We must strive to receive thoughts again that enable the angels to live with us. These are thoughts that we can only receive through the imagination of spiritual science. And when we again orient our whole feeling towards the world through receiving such thoughts, then we can again reach up into the realm of the archangeloi. Now, when a person wakes up and returns to their physical body, they are in danger of not even realizing that they have an etheric body and that the substance of the archangeloi rules in this etheric body. They must first learn this again. And they must learn that the primal forces, the archai, rule in their physical form. He must learn to understand the moment of falling asleep and the moment of waking up.

For man came out of the realm of the higher hierarchies by advancing to his ego, by experiencing this ego. He became an independent being. But as a result, he entered into another realm, the realm of Ahriman. The I goes, and now especially in an awakened state, into the realm of Ahriman.

The earthly form enters the realm of the Exusiai
Something passes from the human form into the realm of the Archai
Something passes from the human etheric body into the realm of the Archangeloi
Something passes from the human astral body into the realm of the Angeloi
The I goes into the realm of Ahriman (Maja of Ahriman).

The danger of falling into the realm of Ahriman was most acute around 333 BC, before the Mystery of Golgotha. This is the time when people began to rely on mere intellect and mere logic. Then the Mystery of Golgotha occurred and soon took root in humanity. And from the year 333 after the Mystery of Golgotha, the time began when man must consciously strive into the realm of the higher hierarchies.

Admittedly, because of the onset of intellectualism in the 15th century, he has not yet risen again from the realm of Ahriman. But by living in the intellect, and not in reality, he actually lives in the image, he lives in maya. And that is his good fortune. He does not live in the real realm of Ahriman, but in the maya of Ahriman, in mere appearance, in the sense in which I have explained this in recent days. Through this he can in turn turn back. But he can only do so out of freedom. Because it is Maya, we live in images; the whole intellectualistic culture is only an image. Since that time, since 333 BC, it has been placed in the freedom of man to strive upwards. The Catholic Church tried hard to prevent this; it must finally be overcome in this direction. Man must strive upwards to the spiritual worlds.

333 BC
333 AD
= 666

If you add these two numbers together, you get 666. That is the “number of the beast”, where man was most exposed to really sinking into the realm of the animals. But of course he remains exposed to it, even after the year 333, when he, after the Maya of Ahriman has occurred, does not strive upwards. So it is a matter of the fact that by sailing into the realm of Ahriman as far as its Maja, we have thereby become free beings. No providence, no world wisdom could withhold from us sailing into the realm of Ahriman, otherwise it would have left us unfree.

But consider, it is one thing for man to acquire a spiritual attitude and thereby keep his astral body connected to the Angelos when he is asleep, but quite another for man to acquire no spiritual attitude, in which case the Angelos does not accompany the sleeping person, for then man brings with him from sleep that which is the inspiration of Ahriman. And it is indeed the case that in the present epoch man's whole materialistic way of thinking, his whole being filled with materialistic thoughts, is emerging with ever greater rapidity from the sleeping state of man. Man can protect himself against the fact that he again and again brings with him from his sleep that which condemns him to materialism, that is, to being connected with the earth, to becoming matter, to mortality in his soul; he can only prevent it by permeating himself with the attitude that fills him when he absorbs spiritual-scientific concepts. The state of sleep is therefore in itself something that slowly brings about materialism. But Ahriman also makes other efforts to distance man from his angel, and these conditions are becoming more and more frequent. In 1914 they were particularly bad, where people were numbed by Ahrimanic forces, where their consciousness, their straight consciousness, was taken from them, so that they came into states where the angel was not present and where therefore the Ahrimanic influences became great. That was why I told so many people in 1914: one should not believe that, for example, the correct view of the origin of the war in 1914 could ever be seen from external documents. In the past, something could be discovered from the documents in the archives. What happened this time happened more spiritually, from the spiritual world, and a large part of those people who were involved at the time did not do so with their full consciousness, but were led over by Ahrimanic forces into a paralysis of consciousness, where the realm of the Angeloi did not participate. If we want to understand our time, we must look at the influence of the spiritual world in this time. This is absolutely necessary.

But there are many other ways in which we are striving today, which come from Ahrimanic sources, to detach people, so to speak, from their connection with the realm of the Angeloi, Archangeloi, Archai, Exusiai and so on, to draw people to the Ahrimanic, to draw the whole of culture to the Ahrimanic. Just think how often one hears today – I have said this over and over again, mentioned it for many years – when someone has once again told a lie, a whopper of a lie: But he believed what he said, he said it to the best of his knowledge and belief. — Yes, that changes just as little about the objective fact as it changes something when you stick your finger in the flame to the best of your knowledge and belief; no providence will help you that you do not burn your finger when you stick it in to the best of your knowledge and belief. In the cosmic context, invoking one's best knowledge and conscience is of little help either – and it would be sad if it were otherwise. Man does not have the freedom to tell untruths out of best knowledge and conscience, but man has the obligation to take care that what he says is true. He must stand in such a relationship to the world that what he entertains as thoughts is born out of the world, and does not live in him alone, cut off from the world. If what one says to the best of one's knowledge and belief is not true, one can only realize it when one says it, in isolation from the world. For if anyone writes: There is a group in the world that has Luciferic characteristics above and Ahrimanic traits below. And when others claim, as they repeatedly do, that he has said it to the best of his knowledge and belief, this means that through such an attitude Ahriman is declared to be the ruler of the world. For the one who makes such an assertion has the obligation to convince himself whether or not what he says is true! And it is an Ahrimanic influence when even jurisprudence has been taken over by it today, when one does not strictly prosecute someone who has been accused of telling a lie, and says that he did it in good faith, in this or that good faith. This good faith is something that is precisely the Ahrimanic seduction and temptation in the worst sense. There is basically no word more tempting and seductive than this one of good faith. Because this good faith is the lazy person's friend for the most indolent of humanity, who does not feel the obligation, when asserting something, to first convince themselves whether it is true or not, whether something corresponds to the facts or not.

And anyone who seriously wants to fight against the spread of Ahriman, to fight in a concrete way, must fight against this: Something has been said in good faith - must be fought against in the first place; for by invoking good faith, man cuts himself off from the objective world context. That which lives in us in such a way that we consider ourselves authorized to assert it must also agree with the world context; it must not merely correspond to us; for whatever else is in the external world is abandoned by angels, is at the mercy of Ahriman. And all that is asserted as untruth in good faith is something that most powerfully drives people into the Ahrimanic, that draws them into the Ahrimanic with a strong rope. And the appeal to good faith in the case of untruths is today the best means of delivering world civilization into the hands of the Ahrimanic entity.

You see, if you look into what actually constitutes the world, then you have to understand something like this. But you don't just have to fantasize in generalities like the mere nebulous mysticism of angels, archangels, archai and so on, and stick to theories. You have to go to the world where it is concrete. For it is indeed the case that people lose the support of the world of the angels by lying down on the lazy bed of good faith for that which they have not tested and which they nevertheless assert.

These things show how what flows out as an attitude is connected with real life, with directly real life, and how it permeates us with spiritual scientific truths and insights. And these spiritual scientific truths and insights must send their power down into the details of life.

It is precisely this that makes many people so angry about what spiritual science is: that spiritual science is not just another theory like the other worldviews, but that it is something living, that it demands of people, above all, to overcome such laziness - laziness in both senses of the word - as this, which lies in asserting good faith when representing untruth. People do not like this, and excuses are rife everywhere: so-and-so claimed something in good faith. As a result, our science, especially historical science, is thoroughly corrupted. For you can easily imagine that such people, who go before the world with mere assertions of the caliber I have told you about, do not deserve any credence, even if they claim anything else, if they for example, somehow represent external science; then one must first check whether he has copied it from someone else who still belonged to the better generation, where one still felt inwardly obliged to what one wrote. And when you see how people today officially imitate these Frohnmeyers, then you will see how great the trust in official science and its representatives can be! But it is most important that these things are looked into. And one would very much wish for a following for spiritual science that would be truly imbued with the fact that today a serious commitment is needed to insights that will bring about a strong change in the world. Because today it does not work with small things.

This is what one would like to see: that Anthroposophy could acquire an enthusiastic following that would be passionate about realizing it. Over in the building, I mentioned that today, from the side where the lies can be counted by the dozens, a new, sensational, that is, scandalous, brochure is being announced. These people are at work. Why? Because out of their bad feelings of the soul they can feel strongly enthusiastic. They can lie enthusiastically. We must get used to being able to advocate the truth with equal enthusiasm, otherwise we will not be able to advance with civilization, my dear friends!

Anyone who looks around the world today must be clear about the fact that the path back to the hierarchies must be seriously sought, out of the Ahrimanic embrace. But this means that we have to look at the details. Time and again, when some nefarious opponent comes along and throws this or that into the world, even our own followers still come and say: We still have to examine whether this or that was done out of this or that weakness. In the Anthroposophical Society, unfortunately, there is always a yearning to accuse those who speak the truth much more than to accuse opponents who would like to trample all truth into the mud from the depths of their souls. As long as it is still the custom in the Anthroposophical Society itself to repeatedly have compassion for the lie, we will not move forward.

It must be said again and again from time to time that we must recognize the lie as a lie; for it is into the lie that Ahriman slips, and it is mostly the lie that, when it has been told, refers to good faith, to the best of one's knowledge and belief. I have given you enough examples where this good faith, this best knowledge and conscience, is invoked. But examine the facts and see this Ahrimanic influence of so-called good faith, which even plays a constant role in our jurisprudence, so that one can say that humanity has been seized by Ahriman even in jurisprudence. These are the things that must be seriously considered. If the Anthroposophical Society is to be what it wants to be, then it must be imbued with a fervent sense of truth, because today that is identical with a fervent sense of humanity's progress. Everything else is only filled with the will that leads into the forces of decline and drives ever further into them.

What I am saying today is not just another of those truisms, but something that individual people need to know, because the signs of the times demand it.

We now have to continue our study of the relationship between man and the world. And to link up what I have to say in the next few days with what I have already said recently, I should like to begin by calling attention to a theme which I treated some time ago—I mean the anthroposophical teaching about the senses.¹

I said a long time ago, and I am always repeating it, that orthodox science takes into consideration only those senses for which obvious organs exist, such as the organs of sight, of hearing, and so on. This way of looking at the matter is not satisfactory, because the province of sight, for example, is strictly delimited within the total range of our experiences, and so, equally, is, let us say, the perception of the ego of another man, or the perception of the meaning of words. To-day, when everything is in a way turned upside down, it has even become customary to say that when we are face to face with another ego, what we see first is the human form; we know that we ourselves have such a form, that in us this form harbours an ego, and so we conclude that there is also an ego in this other human form which resembles our own. In drawing such a conclusion there is not the slightest real consciousness of what lies behind the wholly direct perception of the other ego. Such an inference is meaningless. For just as we stand before the outer world and take in a certain part of it directly with our sense of sight, so, in exactly the same way, the other ego penetrates directly into the sphere of our experience. We must ascribe to ourselves an ego-sense, just as we do a sense of sight. At the same time we must be quite clear that this ego-sense is something quite other than the development of consciousness of our own ego. Becoming conscious of one's own ego is not actually a perception; it is a completely different process from the process which takes place when we perceive another ego.

In the same way, listening to words and becoming aware of a meaning in them is something quite different from hearing mere tone, mere sound. Although to begin with it is more difficult to point to an organ for the word-sense than it is to relate the ear to the sense of sound, nevertheless anyone who can really analyse the whole field of our experience becomes aware that within this field we have to make a distinction between the sense that has to do with musical and vocal sound and the sense for words.

Further, it is again something quite different to perceive the thought of another within his words, within the structure and relationship of his words; and here again we have to distinguish between the perception of his thought and our own thought. It is only because of the superficial way in which soul-phenomena are studied to-day that no distinction is made between the thought which we unfold as the inner activity of our own soul-life, and the activity which we direct outwards in perceiving another person's thought. Of course, when we have perceived the thought of another, we ourselves must think in order to understand his thought, in order to bring it into connection with other thoughts which we ourselves have fostered. But our own thinking is something quite other than the perception of the thought of another person.

When we analyse the whole range of our experience into provinces which are really quite distinct from one another and yet have a certain relationship, so that we can call them all senses, we get the twelve senses of man which I have often enumerated. The physiological or psychological treatment of the senses is one of the weakest chapters in modern science, for it really only generalises about them.

Within the range of the senses, the sense of hearing, for example, is of course radically different from the sense of sight or the sense of taste. And having come to a clear conception of the sense of hearing or of the sense of sight, we then have to recognise a word-sense, a sense of thought and an ego-sense. Most of the concepts current to-day in scientific treatises on the senses are actually taken from the sense of touch. And our philosophy has for some time been wont to base a whole theory of knowledge on this, a theory which actually consists of nothing but a transference of certain perceptions proper to the sense of touch to the whole sphere of capacity for sense-perception.

Now when we really analyse the whole range of those external experiences of which we become aware in the same way as we become aware, let us say, of the experiences of sight or touch or warmth, we get twelve senses, clearly distinguishable one from another. On earlier occasions I have enumerated them as follows: First, the ego-sense (see diagram, at end) which, as I have said, is to be distinguished from the consciousness of our own ego. By the ego-sense we mean nothing more than the capacity to perceive the ego of another man. The second sense is the sense of thought, the third the word-sense, the fourth the sense of hearing, the fifth the sense of warmth, the sixth the sense of sight, the seventh the sense of taste, the eighth the sense of smell, the ninth the sense of balance. Anyone who is able to make distinctions in the realm of the senses knows that, just as there is a clearly defined realm of sight, so there is a clearly defined realm from which we receive simply a sensation of standing as man in a certain state of balance. Without a sense to convey this state of standing balanced, or of being poised, or of dancing in balance, we should be entirely unable to develop full consciousness. Next comes the sense of movement. This is the perception of whether we are at rest or in movement. We must experience this within ourselves, just as we experience the sense of sight. The eleventh sense is the sense of life, and the twelfth the sense of touch.

The senses in this group here (see diagram) can be clearly distinguished one from another, and at the same time we can discover what they have in common when we perceive through them. It is our cognitive intercourse with the external world that this group of senses conveys to us in very varying ways. First, we have four senses which unite us with the outer world beyond any doubt. They are the ego-sense, the sense of thought, the word-sense and the sense of hearing. You will unhesitatingly recognise that when we perceive the ego of another person, we are with our entire experience in the outer world, as also when we perceive the thoughts or words of another. As regards the sense of hearing it is not quite so obvious; but that is only because people have taken an abstract view of the matter, and have diffused over the whole of the senses the colouring of a common concept, a concept of what sense-life is supposed to be, and do not consider what is specific in each individual sense. Of course, one cannot apply external experiment to one's ideas upon these matters, but one has to be capable of an inner feeling for these experiences.

Customary thinking overlooks the fact that hearing, since its physical medium is the air in movement, takes us straight into the outer world. And you have only to consider how very external our sense of hearing actually is, compared with the whole of our organic experience, to come to the conclusion that a distinction must be made between the sense of hearing and the sense of sight. In the case of the sense of sight we realise at once, simply by observing its organ, the eye, how what is conveyed by this sense is to a great extent an inner process; it is at least relatively an inner process. When we sleep we close our eyes; we do not shut our ears. Such seemingly simple, trivial facts point to something of deep significance for the whole of human life. And though when we go to sleep we have to shut off our inner senses, because during sleep we must not perceive through sight, yet we are not obliged to close our ears, because the ear lives in the outer world in a totally different way from the eye. The eye is much more a component of our inner life; the sense of sight is directed much more inwards than is the sense of hearing—I am not talking about the apprehension of what is heard; that is something quite different. The apprehension which lies behind the experience of music is something other than the actual process of hearing.

Now these senses, which in essentials form a link between the outer and inner, are specifically outer senses (see diagram). The next four senses, the senses of warmth, sight, taste and smell, are so to say on the border between outer and inner; they are both outer and inner experiences. Just try to think of all the experiences that are conveyed to you by any one of these senses, and you will see how, whilst in them all there is an experience lived in common with the outer world, there is at the same time an experience within yourself. If you drink an acid, and thus call into play your sense of taste, you have undoubtedly an inner experience with the acid, but you have also, on the other hand, an experience that is directed outwards, that can be compared with the experience of another man's ego or of the word. But it would be very bad if in the same way a subjective, inner experience were to be involved in listening to words. Just think, you make a wry face when you drink vinegar; that shows quite clearly that along with the outer experience you have an inner one; the outer and inner experiences merge into one another. If the same thing were to happen in the case of words, if, for example, someone were to make a speech, and you had to experience it inwardly in the way you do when you drink vinegar or wine or something of that sort, then you would certainly never be objectively clear about the man's words, about what he says to you. Just as in drinking vinegar you have an unpleasant experience and in drinking wine a pleasant one, so in the same way you would colour an external experience. You must not colour the external experience when you perceive the words of another. If you see things in the right light, that is just where morality comes in. For there are men—this is especially true as regards the ego-sense, but it also applies to the sense of thought—who are so firmly fixed in their middle senses, in the senses of warmth, sight, taste and smell, that they judge others, or the thoughts of others, in accordance with these senses. Then they do not hear the thoughts of the other men at all, but perceive them in the same way that they perceive wine or vinegar or any other food or drink.

Here we see how something of a moral nature is the outcome of a quite amoral manner of observation. Let us take a man in whom the sense of hearing, and even more the word-sense, the sense of thought and the ego-sense, are poorly developed. Such a man lives as it were without head; he uses his head-senses in the same way as he uses those of a more animal tendency. The animal is unable to perceive objectively in the way that, through the senses of warmth, sight, taste and smell, the man can perceive objective-subjectively. The animal smells; as you may well imagine, it can only in the very slightest degree make objective what it encounters in the sense of smell ... the experience is in a high degree a subjective one. Now all men, of course, have in addition the sense of hearing, the word-sense, the thought-sense and the ego-sense; but those whose whole organisation tends more towards the senses of warmth and sight, still more towards those of taste or even of smell, change everything around them according to their subjective experiences of taste and smell. Such things are to be seen every day. If you want an example, you can see it in the latest pamphlet by X. He is not in the least able to grasp the words or thoughts of another. He seizes hold of everything as if he were drinking wine or vinegar or eating some kind of food. Everything becomes subjective experience. To reduce the higher senses to the character of the lower ones is immoral. It is quite possible to bring the moral into connection with our whole world-conception, whereas at the present time the fact that men do not know how to build a bridge between what they call natural law and what they call morality, acts as a destructive influence undermining our entire civilisation.

When we come to the next four senses, to the sense of balance, the sense of movement, the sense of life and the sense of touch, we come to the specifically inner senses. For, you see, what the sense of balance conveys to us is our own state of balance; what the sense of movement conveys to us is the state of movement in which we ourselves are. Our sense of life is that general perception of how our organs are functioning, of whether they are promoting life or obstructing it. In the case of the sense of touch, it is possible to be deceived; nevertheless, when you touch something, the experience you have is an inner experience. You do not feel this chalk; roughly speaking, what you feel is the impact of the chalk on your skin ... the process can of course be characterised more exactly. In the sense of touch, as in the experience of no other sense in the same way, the experience lies in the reaction of your own inner being to an external process.

But now this last group of senses is modified by something else. You must recall something I said here a few weeks ago.² Let us consider the human being in relation to what he perceives through these last four senses. Although we perceive our own movement, our own balance, in a decidedly subjective manner, this movement and this balance are nevertheless quite objective processes, for physically speaking it is a matter of indifference whether it is a block of wood that is moved, or a man; whether it is a block of wood in balance or a man. In the external physical world a man in movement is exactly the same thing to observe as a block of wood; and similarly with regard to balance. And if you take the sense of life—the same thing applies. Our sense of life conveys to us processes that are quite objective. Imagine a process in a retort: it takes its course according to certain laws; it can be described quite objectively. What the sense of life perceives is such a process, a process which takes place inwardly. If this process is in order, as a purely objective process, this is conveyed to you by the sense of life; if it is not in order, the sense of life conveys this to you also. Even though the process is confined within your skin, the sense of life transmits it to you. To sum up, an objective process is something which has absolutely no specific connection with the content of your soul-life. And the same thing applies to your sense of touch. When we touch something, there is always a change in our whole organic structure. Our reaction is an organic change within us. Thus we have actually something objective in what is brought about through these four senses, something that so places us as human beings in the world that we are like objective beings who can also be seen in the external sense-world.

Thus we may say that these are pronounced inner senses; but what we perceive through them in ourselves is exactly the same as what we perceive in the world outside us. In short, whether we set in motion a log of wood, or whether the human being is in external motion, it makes no difference to the physical course of the process. The sense of movement is only there in order that what is taking place in the outer world may also come to our subjective consciousness.

Thus you see that the truly subjective senses are the senses which are specifically external; it is they which have the task of assimilating into our humanity what is perceived externally through them. The middle group of senses shows an interplay between the outer and the inner world. And through the last group a specific experience of what we are as part of the world-not-ourselves is conveyed to us.

We could carry this study much further; we should then discover many of the distinctive qualities of this sense or that. We only have to become accustomed to the idea that the treatment of the senses must not be limited to describing them according to their more obvious organs, but that we must analyse them according to their field of experience. It is by no means correct, for instance, that no specific organ exists for the word-sense; only its field has not been discovered by the materialistic physiology of to-day. Or take the sense of thought—that too is there, but has not been explored as has, let us say, the sense of sight.

When we consider man in this way, it cannot fail to be borne in upon us that what we usually call soul-life is bound up with what we may call the higher senses. If we want to encompass the content of what we call soul-life, we can scarcely go further than from the ego-sense to the sense of sight. If you think of all that you have through the ego-sense, the sense of thought, the word-sense, the sense of hearing, the sense of warmth and the sense of sight, you have practically the whole range of what we call soul-life. Something of the characteristics of the specifically outer senses still enters a little into the sense of warmth, upon which our soul-life is much more dependent than we usually think. And of course the sense of sight has a very wide significance for our whole soul-life. But with the senses of taste and smell we are already entering into the animal realm, and with the senses of balance, movement and life and so on, we plunge completely into our bodily nature. These senses we perceive altogether inwardly.

If we want to show this diagrammatically, we should have to show it like this (see diagram). We draw a circle around the upper region; and there in this upper sphere lies our true inner life. Without these external senses, this inner life could not exist. What sort of men should we be if we had no other egos near us, if we were never to perceive words and thoughts? Just imagine! On the other hand, the senses from taste downwards (see diagram B) perceive in an inward direction, transmit primarily inward processes, but processes which become progressively more obscure. Of course, a man must have a clear perception of his own balance otherwise he would become giddy and collapse. To fall into a faint is the same thing for the sense of balance as blindness is for the eyes. But now what these other senses mediate becomes vague and confused. The sense of taste still develops to some extent on the surface. There we do have a clear consciousness of it. But although our whole body tastes (with the exception of the limb-system, but actually even that too), very few men are able to detect the taste of foods in the stomach, because civilisation, or culture, or refinement of taste has not developed so far in that direction. Very few men indeed can still detect the taste of the various foodstuffs in their stomachs. You do still taste them in some of the other organs, but once the foodstuffs are in the stomach, then for most men it is all one what they are—although unconsciously the sense of taste does very clearly continue throughout the whole digestive tract. The entire man tastes what he eats, but the sensation very quickly dies down when what has been eaten has been given over to the body.

The entire man develops throughout his organism the sense of smell, the passive relationship to aromatic bodies. This sense again is only concentrated at the very surface, whereas actually the whole man is taken hold of by the scent of a flower or by any other aromatic substance. When we know that the senses of taste and smell permeate the entire man, we know too what is involved in the experience of tasting or smelling, how the experience is continued further inwards; and when one knows what it is to taste, for instance, one abandons altogether the materialistic conception. And if one is clear that this process of tasting goes through the entire organism, one is no longer inclined to describe the further process of digestion purely from the chemical point of view, as is done by the materialistic science of to-day.

On the other hand, it cannot be gainsaid that there is an immense difference between what I have shown in the diagram as yellow and what I have shown as red (It has not been practicable to produce the diagram in colour.) There is an immense difference between the content of what we have in our soul-life through the ego-sense, word-sense and so on, and the experiences we have through taste, smell, movement, life-sense and so on. And you will understand this difference best if you make clear to yourselves how you receive what you experience in yourselves when you listen, let us say, to the words of another man, or to a musical sound. What you then experience in yourselves is of no significance for the outer process. What difference does it make, to the bell that you are listening to it? The only connection between your inner experience and the process that takes place in the bell is that you are listening to it.

You cannot say the same thing when you consider the objective process in tasting or smelling, or even in touching. There you have to do with a world-process. You cannot separate what goes on in your organism from what takes place in your soul. You cannot say in this case, as in the case of the ringing bell, “What difference does it make to the bell whether I listen to it?” You cannot say, “When I drink vinegar, what has the process which takes place on my tongue to do with what I experience?” That you cannot say. There, an inner connection does obtain; there the objective and the subjective processes are one.

The sins committed by modern physiology in this sphere are well-nigh incredible, when one considers that such a process as tasting is placed in a similar relationship to the soul as that of seeing or hearing. And there are philosophical treatises which speak in a purely general way of sensible qualities and their relation to the soul. Locke, and even Kant, speak generally of a relationship of the outer sense-world to human subjectivity, whereas for all that is shown in our diagram from the sense of sight upwards, we have to do with something quite different from all that the diagram shows from the sense of sight downwards. It is impossible to apply one single doctrine to both these spheres. And it is because men have done so that, from the time of Hume or Locke or even earlier, this great confusion has arisen in the theory of knowledge which has rendered modern conceptions barren right into the sphere of physiology. For one cannot approach the real nature of processes if one thus pursues preconceived ideas without an unprejudiced observation of things.

When we picture the human being in this way, we have to understand that in the one direction we have obviously a life directed inwards, a sphere in which we live for ourselves, related to the outer world merely in perceiving it; in the other direction, of course, we also perceive—but we enter into the world by what we perceive. In short, we may say: What takes place on my tongue when I taste is an entirely objective process in me; when this process goes on in me, it is a world-process that is taking place. But I cannot say that what arises in me as a picture through the sense of sight is a world-process. Were it not to happen, the whole world would remain as it is. The difference between the upper and the lower man must always be borne in mind. Unless we bear this difference in mind we cannot get any further in certain directions.

Now let us consider mathematical truths, the truths of geometry. A superficial observer would say: Oh yes, of course man gets his mathematics out of his head, or from somewhere or other (ideas on the subject are not very precise). But it is not so. Mathematics derives from an altogether different sphere. And if you study the human being, you will get to know the sphere from which mathematics comes. It is from the sense of movement and the sense of balance. It is from such depths that mathematical thought comes, depths to which we no longer penetrate with our ordinary soul-life. What enables us to develop mathematics lives at a deeper level than our ordinary soul-life. And thus we see that mathematics is really rooted in that part of us which is at the same time cosmic. In fact, we are only really subjective in what lies here (see diagram) from the sense of sight upwards. In respect of what lies down there we are like logs, as much so as the rest of the outer world. Hence we can never say that geometry, for instance, has anything of a subjective nature in it, for it originates from that in us wherein we ourselves are objective. It is concerned with the very same space which we measure when we walk, and which our movements communicate to us—the very same space which, when we have elicited it from ourselves in pictorial form, we then proceed to apply to what we see. Nor can there be any question of describing space as in any way subjective, for it does not come from the sphere whence the subjective arises.

Such a way of looking at things as I am now putting before you is poles apart from Kantianism, because Kantianism does not recognise the radical distinction between these two spheres of human life. Followers of Kant do not know that space cannot be subjective, because it arises from that sphere in man which is in itself objective, from that sphere to which we relate ourselves as objects. We are connected with this sphere in a different way from the way in which we are related to the world outside us; but it is nevertheless genuine outer world, especially each night, for while we are asleep we withdraw from it with our subjectivity, our ego and our astral body.

It is essential to understand that to assemble an immense number of external facts for what purports to be science and is intended to promote culture is useless if its thought is full of confused ideas, if this science lacks clear concepts about the most important things. And if the forces of decadence are to be checked and the forces of renewal, of progress, furthered, the essential task which confronts us is to understand the absolute necessity of reaching clear ideas, ideas that are not hazy but clear-cut. We must be absolutely clear that it is useless to proceed from concepts and definitions, but that what is needed is the unprejudiced observation of the field in which the facts lie.

For example, no one is entitled to delimit the sphere of sight as a sense-sphere, if he does not at the same time distinguish the sphere of word-perception as a similar sphere. Only try to organise the sphere of total experience as I have often done, and you will see that it is not permissible to say: We have eyes, therefore we have a sense of sight and we are studying it. But you will have to say: Of course there must be a reason for the fact that sight has a physical-sensible organ of so specific a nature, but this does not justify us in restricting the range of the senses to those which have clearly perceptible physical organs. If we do that it will be a very long time before we shall reach any higher conception; we shall meet only what happens in everyday life. The important thing is really to distinguish between what is subjective in man, what is his inner soul-life, and the sphere wherein he is actually asleep. There, man is a cosmic being in relation to all that is conveyed by his senses. In that sphere he is a cosmic being. In your ordinary soul-life you know nothing of what happens when you move your arm—not at least without a faculty of higher vision. That movement is a will-activity. It is a process which lies as much outside you as any other external process, notwithstanding the fact that it is so intimately connected with you. On the other hand, there can be no idea, no mental image, in which we are not ourselves present with our consciousness. Thus when you distinguish these three spheres, you find something else as well. In all that your ego-sense, your thought-sense, your word-sense, your sense of hearing convey to you, thereby constituting your soul-life, you receive what is predominantly associated with the idea.

In the same way, everything connected with the senses of warmth, sight, taste and smell has to do with feeling. That is not quite obvious with regard to one of these senses, the sense of sight. It is quite obvious with regard to taste, smell and warmth, but if you look into the matter closely you will find that it is also true of sight.

In contrast with this, all that has to do with the senses of balance, movement, life, and even with the sense of touch (although that is not so easy to see, because the sense of touch retires within us) is connected with the will. In human life, everything is connected, and yet everything is metamorphosed. I have tried to-day to summarise for you what I have treated at length on various occasions. And tomorrow and the day after we will carry our study to a conclusion.

• 1. Die Zwolf Sinne des Menschen in ihrer Beziehung zu Imagination, Inspiration und Intuition, 8th Aug., 1920. (Translation not yet published.)
• 2. Lecture V of Irdische und kosmische Gesetzmassigkeiten, 3rd July, 1921. (Translation not yet published.)

Yesterday I tried to draw the line between those sensory experiences which belong to the upper man, constituting man's essential soul life, and those which are more connected with the lower man, the content of which stands in much the same relationship to human consciousness as external experiences proper, only that these experiences take place within man. We have seen that the ego-sense, the sense of thought, the word-sense, the sense of hearing, the sense of warmth and the sense of sight are all experiences of the former kind, and that we then plunge into two regions in which man's inner experiences resemble external experiences so far as his consciousness is concerned; these two regions are, first, the senses of taste and smell, and then the other four, the inner senses proper.

You see at once how difficult it is to make do with the rough and ready terms which are suitable enough for descriptions of the external world, but quite inadequate directly one comes to consider the being of man and the structure of the world within him.

But at all events, if we are quite clear about this distinction between the upper and the lower man, both of which in a certain way are representative of the world-process, we shall also be well aware that there is a cleavage in our experience, that our relationship to the one pole of our experience is utterly different from our relationship to the other. Unless we grasp this division of the human being thoroughly we shall never reach full clarity about the most important problem of the present and of the near future, the problem of the relationship of the moral world, within which we live with our higher nature, within which we have responsibility, to that other world with which we are also connected, the world of natural necessity.

We know that in recent centuries, since the middle of the fifteenth century, human progress has consisted predominantly in the development of ideas about natural necessity. Humanity has paid less attention in recent centuries to the other pole of human experience. Anyone who is at all able to read the signs of the times, anyone who knows how to recognise the task of the times, is quite clear that there is a deep cleft between what is called moral necessity and what is called natural necessity.

This cleavage has arisen primarily because a great many of those who believe themselves to represent the spiritual life of to-day distinguish between a certain sphere of experience that can be grasped by science, by knowledge, and another sphere that is said to be grasped only by faith. And you know that in certain quarters only what can be brought under strict natural law is acknowledged to be really scientific; and another kind of certitude is postulated for all that falls within the sphere of the moral life, a certitude which only claims to be the certitude of faith. There are circumstantial theories as to the necessary distinction that has to be made between real scientific certainty and the certitude of belief.

All these distinctions, these theories, have come about because to-day we have very little historical consciousness; we pay very little attention to the conditions under which our present soul-content came into being. I have often given the classic example of this. I have often told you that to-day, when philosophers speak of the distinction between body and soul, they think they are using a concept which derives from original observation, whereas what they think about body and soul is merely the result of the decision of the eighth Æcumenical Council of 869, which raised to the status of dogma the doctrine that man must not be regarded as consisting of body, soul and spirit but of body and soul only, although some spiritual characteristics may be ascribed to the soul.

In the centuries that followed, this dogma became more and more firmly established. The Schoolmen in particular were steeped in it. And when modern philosophy developed out of Scholasticism, people thought that now they were forming their judgments from experience. But they were only judging according to their usual habits, through the centuries-old custom of assuming man to consist of body and soul.

This is the classic example of many situations in which present-day humanity believes that it forms an unprejudiced judgment, whereas the judgment it utters is nothing but the result of an historical event. One comes to a really sound judgment—and then not without difficulty—only by the survey of ever wider and wider historical epochs.

For example, the man who knows nothing but the scientific thought of the present time quite naturally thinks it the only valid kind of thought, and is incapable of thinking that there could be any other kind of knowledge. The man who, as well as being familiar with the scientific opinion of the present time—which has hardened somewhat since the middle of the fifteenth century—also knows a little of what was accepted in the early Middle Ages, right back to the fourth century, will form his judgments about the relations of man with the world somewhat as the Neo-Scholastics do. But at most he will be able to form opinions about man's relation to intellectuality; he will not be able to form any opinion about his relation to spirituality. For he does not know that if we go back earlier than, say, Aristotle, who died in 322 B.C., we have to see ourselves in a very different spiritual configuration from the one at present prevailing, in order to get any sort of understanding as to how the men of that time thought. To try to understand Plato or Heraclitus or Thales with a constitution of soul such as we have at the present day is an utter impossibility. We do not even understand Aristotle. And anyone who is at all familiar with the discussions that have taken place in modern times about the Aristotelian philosophy knows that amidst all the waging of wordy warfare which still goes on in connection with Aristotle countless misconceptions have arisen, simply because men have not reckoned with the fact that the moment we go back to Plato, for example, who was Aristotle's teacher, we need an entirely different spiritual constitution. For if one approaches Aristotle in a forward direction, from the direction of Plato, one judges his logic differently from the way one does if one merely looks back upon it with the spiritual make-up resulting from present-day culture.

Even when Aristotle was compiling his logic, which is certainly pretty abstract, very much intellectualised, he still had at least an external knowledge, even if not personal vision—there was certainly very little of that left in Aristotle—but he was still clearly aware that at one time it had been possible to see into the spiritual world, even if only in an instinctive way. And for him the rules of logic were the last utterance from above, from the spiritual world, if I may put it so. For Aristotle, accordingly, what he established as the laws or principles of logic were, so to say, shadows which had been cast down from the spiritual world—the world that was still a world of experience, a fact of consciousness, for Plato.

The enormous differences that obtain between different epochs of humanity is a thing that is usually overlooked. Let us take the years from the death of Aristotle, 322 B.C., to the Council of Nicea, A.D. 325; there you have a period which it is very difficult to get to know, because the Church took care to destroy all documents that might have given a more or less accurate picture of the state of soul of those three pre-Christian and three post-Christian centuries.

You have only to recall how often reference is made to-day to the Gnosis. But how do people know about the Gnosis? They know it through the writings of its opponents. Except for a very few texts, and those very far from representative ones, the whole of the Gnostic literature has been wiped out, and all we have are quotations from it in the works of its opponents, in works which are intended to refute it. We know about as much of the Gnosis as we should know of Anthroposophy if we were to make its acquaintance through the writings of Pius X. Nevertheless, out of this superficial knowledge people do hold forth about the Gnosis.

But the Gnosis was an essential element in the spiritual life of the centuries that I have just mentioned, To-day, of course, we cannot go back to it. But at that particular period it was an extremely important element in European development.

How can one really describe it? You see, one could not have spoken of it five hundred years earlier in the way it was spoken of in the fourth century A.D. For at that time there was still an instinctive clairvoyance, an ancient clairvoyance, there was knowledge of a super-sensible world, and one had to speak in a descriptive way out of this knowledge. The real spiritual world was always present in consciousness and was always behind such portrayals of it. Then that condition ceased.

It is a marked feature of Aristotle, for example, that this super-sensible world was for him only a tradition. He may have known something of it, but, as I have already said, in the main it was tradition for him. But the concepts which he received from the spiritual world still carried the impress of that world, an impress which was lost only in the third and fourth centuries A.D.

In Augustine we find no trace of the Gnosis; by his time it had quite disappeared. Thus we may say that the Gnosis is in its essence the abstract residuum of an earlier spiritual knowledge; it consists of naked concepts. What lived in it was a body of abstractions. We can see this already in Philo. And one can see abstractions in the ideas of the real Gnostics, too, but their teachings were abstractions of a spiritual world that had once been seen. By the fourth century A.D. things had come to the point when men no longer knew what to make of the ideas that formed the content of the Gnosis. Hence arose the dispute between Arius and Athanasius, which cannot really be reduced to a formula. The argument as to whether the Son is of the same nature and being as the Father, or of a different nature and being, is carried on in a realm in which the real content of the old ideas has been lost. The argument takes its course no longer with ideas, but merely with words.

All this formed the transition to the pure intellectualism which was to develop more and more, reaching western humanity just in the middle of the fifteenth century. By the time this intellectualism emerged, logic was something quite different from what it had been for Aristotle. For him, logic was, so to say, the residue of spiritual knowledge. He had made a compilation of what in earlier times had been experienced out of the spiritual world. By the middle of the fifteenth century the last scrap of consciousness of this spiritual world had vanished, and only the intellectual element remained; but now this intellectual element appears not as the residue of a spiritual world, but as an abstraction from the sense-world. What for Aristotle was a gift from the world above, was now taken to be an abstraction from the world below. And it was in essentials with

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If you take what I said yesterday about the ego-sense, the thought-sense, the word-sense and so on, you will come to the conclusion that in what we now experience through these senses in our ordinary human consciousness we are actually only dealing with pictures; otherwise there could not be those perpetual discussions which result inevitably from the characteristics of the present time. Indeed, a real understanding of the essential soul-life has for the time being been lost. An example of this is the way in which Brentano's attempt to write a psychology, a theory of the soul, failed ... something which he tried to do in all sincerity. Other people of course write psychologies, because they are less honest, less candid ... but he wanted in perfect candour to write a psychology that would be worth while, and he achieved nothing of any intrinsic value, because this could only have come from spiritual science, which he repudiated. Hence his psychology remained truncated, since he achieved so little of what he was really striving for. This failure of Brentano's psychology is an historic fact of profound significance. For the jugglery with all sorts of concepts and ideas that our psychological science pursues to-day was of course for Brentano something quite empty.

But now what we have here (see diagram) as the soul-life which is the outcome of the six upper senses, from the ego-sense to the sense of sight, all this was at one time filled with spiritual life. If we turn our gaze back to ancient times in Europe, back as far as Plato, all that afterwards became more and more devoid of spirituality, more and more intellectualised, was then filled with spirituality. We find there all that had been given to humanity in its evolution in a still more ancient time, in the time when the Orient had taken the lead as regards human civilisation; then men possessed a civilisation which was devoted to this soul-life, this true soul-life. So that we can say:

All these senses furnish experiences which nourish the spiritual life, when spiritual life is present in the soul. And what humanity developed in this respect was developed within the ancient eastern culture. And you understand that culture best when you understand it in the light of what I have just told you.

But all this has, so to say, receded into the background of evolution. The life of the soul then lost its spirituality, it became intellectualised, and that, as I said, began in the fourth century B.C. Aristotle's compilation of abstract logic was the first milestone on the path of this despiritualisation of human soul-life, and the development of the Gnosis brought about its complete descent.

Now we still have the other man:

And now a civilisation began that was based essentially upon the senses just enumerated. Even if you do not at first admit it, nevertheless it is so. For take the scientific spirit that emerged, the scientific spirit that tries to apply mathematics to everything. Mathematics, as I explained to you yesterday, comes from the senses of movement and of balance. Thus even the most spiritual things discovered by modern science come from the lower man. But modern scientists work above all with the sense of touch. You can make interesting studies to-day if you go into the sphere of physiology.

Of course, people talk about seeing, or about the eye, or about the sense of sight; but one who sees through these things knows that all the concepts that are used are somehow conjured from the sense of touch to the sense of sight. People work with things that are borrowed, smuggled in, from the sense of touch. People do not notice it, but in describing the sense of sight they make use of categories, of ideas, with which one grasps the sense of touch. What to-day is called sight in scientific circles is really only a somewhat complicated touching; and categories, concepts such as tasting or smelling, are sometimes brought in to help. We can see everywhere at work the way of grasping external phenomena which lies behind modern ideas. For modern anatomy and physiology have already discovered—or at any rate have a well-founded hypothesis—that modern thinking really has its roots in the sense of smell, in that thinking is bound up with the brain—thus not at all with the higher senses, but with a metamorphosis of the sense of smell. This characteristic attitude of ours in our grasp of the outer world is quite different from the relationship that Plato had. It is not a product of the higher senses, it is a product of the sense of smell, if I may put it so. I mean that to-day our perfection as man does not come from our having developed the higher senses, but from our having created for ourselves a modified, metamorphosed dog's muzzle.

This peculiar way of relating ourselves to the outer world is quite different from the way which befits a spiritual epoch. Now if we have to designate as oriental culture what was first revealed through the higher senses in ancient times, then what I have just depicted, in the midst of which we are now living, must be called the essence of western culture. This western culture is in essentials derived from the lower man.

I must again and again emphasise that there is no question of appraisal in what I am now saying; it is merely a statement of the course of history. I am certainly not trying to point out that the upper man is estimable and the lower man less estimable. The one is an absorption into the world, the other is not. And it does not help to introduce sympathy and antipathy, for then one does not reach objective knowledge. Anyone who wishes to understand what is contained in the Veda culture, the Yoga culture, must start from an understanding of these things, and must take this direction (see diagram, upper man). And whoever wishes to understand what is really to be found in its first beginnings, what has to be more and more developed for certain kinds of human relationships, what indeed in the nineteenth century has already reached a certain climax, has to know that it is particularly the lower man that is trying to emerge there, and that this emergence of the lower man is especially characteristic of the Anglo-American nature, of western culture.

A spirit specially representative of the rise of this culture is Lord Bacon of Verulam. In his Novum Organum, for instance, he makes statements—statements very easily misunderstood—that at bottom can have meaning only for superficial people. And yet what he says is extraordinarily characteristic. Bacon is in a certain respect both ill-informed and foolish, for as soon as he begins to speak of ancient cultures he talks nonsense; he knows nothing about them. That he is superficial can be demonstrated from his own writings. For instance, where he speaks about warmth—he is an empiricist—he gathers together everything that can be said about warmth, but one sees that he gets it all from notes of experiments. What he has to say about warmth, he did not find out for himself, but it has been pieced together by a clerk, a copyist, for it is a frightfully careless piece of work. Nevertheless Bacon is a milestone in modern evolution. One may dismiss his personality as of no interest, but yet through all his ineptitude and through all the rubbish that he again and again gives out, something continually gets through that is characteristic of the emergence of a culture that corresponds with what I have described here (see diagram, lower man). And humanity will not be able to emerge from the poverty of soul in which it is now living if it does not grasp that—for reasons which previous lectures will have made sufficiently clear—it was possible to live with the culture of the upper man, but it will not be possible to live with the culture of the lower man. For after all, man brings his soul with him into each new incarnation, a soul which has unconscious memories of earlier lives on earth. Man is ever and again urged towards what he has outlived. To-day he often does not know what it is that he is being driven towards. This urge consists in a vague longing; it is sometimes quite indefinable, but it is there. And it is there above all because one comes gradually to regard what belongs to this sphere (see diagram, lower man) as something objective, since it can be grasped in terms of laws. All that exists of a more traditional nature, and belongs to this sphere (see diagram, upper man) has, as regards its real nature, faded away into belief. And although people are at a loss how to attribute real existence to this moral content of the soul, and turn to faith as the only support for knowing anything about it, nevertheless they try to cling to it.

But, my dear friends, it is not possible for humanity nowadays to go on living with this cleavage in the soul. One can still argue that the evangelical antithesis, the opposition between faith and knowledge which has been elaborated particularly in the evangelical denominations, can be maintained as a theory; but it cannot be applied to life, one cannot live by it. Life itself gives the lie to such an antithesis. The way must be found to assimilate morality with that to which we ascribe real being, otherwise we shall always come to the point of saying: Natural necessity provides us with ideas about the beginning and the end of the earth; but when the end decreed by the scientists has arrived, what is to become of everything to which we ascribe human worth, of all that man attains inwardly, morally ... as to what is to become of that, how it is to be rescued from the perishing earth, all this has to be left to faith!

And it is interesting to note that it is just from this standpoint that Anthroposophy is attacked. Perhaps at this point I may be allowed to mention this attack, because it is typical; it does not emanate from one person, but from a number of people. They find that Anthroposophy claims to have a content of knowledge, and thus can be treated like scientific knowledge. Simpletons say of course that its content cannot be compared with scientific knowledge, that it is something else—well, that is self-evident, there is no need to mention it; but it can be treated in the same way as natural scientific knowledge. Many people also say that one cannot prove it. Those people have never made themselves acquainted with the nature of logical proof. But the main point is that people say that the things of which Anthroposophy treats ought not to be the objects of knowledge, for this would deprive them of their essential character. They must be objects of faith. For it is only in the fact that we know nothing of God, of eternal life, but only believe in these things, that their true value lies. And indeed such knowledge is assailed on the ground that it will undermine the religious character of these truths; for their sacredness is said to lie in the very fact that in them we believe something about which we know nothing. The very expression of our trust lies in our ignorance. I should very much like to know how men would get on with such a concept of trust in everyday life, if they had to have the same trust in those about whom they knew nothing as in those of whom they knew something ... at that rate one should no longer trust the divine spiritual powers when one gets to know them! Thus the essence of religion is supposed to consist in the fact that one does not know it, for the holiness of religious truths suffers injury when one converts those truths into knowledge.

That is what it comes to. If one pays any attention to the worthless scribbling that goes on, then every week one sees in print things that are reduced to nonsense if one analyses them into their original elementary constituents. To-day one must not ignore these things. I must again and again stress this, and I do not hesitate to repeat myself. For instance, when a respectable newspaper in Wurttemburg publishes an essay on Anthroposophy by a university lecturer who writes, “This Anthroposophy maintains that there is a spiritual world in which the spiritual beings move about like tables and chairs in physical space,” when a university don to-day is able to write such a sentence, we must leave no stone unturned to discredit him; he is impossible: nonsense in responsible quarters must not be allowed to pass. It is only when anyone is drunk that he sees tables and chairs move, and then only subjectively. And since Professor T. would neither admit that he was drunk when he wrote his authoritative article, nor that he was a spiritualist—for tables and chairs do move for spiritualists, even if not of themselves—then one is justified in saying that here we have an example of the most thoughtless nonsense. And by having written such nonsense, the Professor undermines confidence in all his knowledge.

To-day we must make it our bounden duty to treat such things with the utmost severity. And we shall become more and more entangled in the forces of decadence if we do not maintain this severity. We meet with utterly incredible things to-day, and the most incredible things get by, since we perpetually find excuse after excuse for the trickeries that are committed in so-called authoritative circles. To-day it is absolutely necessary to lay stress upon the importance of reaching clear ideas, full of content, in every sphere. And if one does this, then the doctrine of the separation between knowledge and faith cannot be maintained, for then it would be reduced to what I have just now pointed out.

But this distinction between knowledge and belief is something that has been brought about only in the course of history. It has come about partly for reasons which I have already mentioned, partly on account of something else. Above all, the following must be taken into consideration. To begin with, there is what came about in western Christianity in the first Christian centuries through the fusing of the Gnosis with the monotheistic Gospel teaching, and then there is the fusing of Christianity with the Aristotelianism that arose in the time of the Schoolmen—certainly in a highly intelligent way, but nevertheless merely as historical recollection. And this doctrine, the doctrine of the uniform origin of both body and soul through birth or conception, is a thoroughly Aristotelian doctrine. With the casting off of the old spirituality, with the emergence of pure intellectuality, Aristotle had already been divested of the notion of pre-existence, the notion of the life of the human soul before birth, before conception. This denial of the doctrine of pre-existence is not Christian; it is Aristotelian. It first became a dogmatic fetter through the introduction of Aristotelianism into Christian theology.

But at this point an important question arises—a question which can be answered to some extent from the substance of the lectures I have given here in recent weeks. If you remember much of what I have lately been saying, you will have come to the conclusion that the materialism of the nineteenth century is in a certain sense not wholly unjustified (I have repeatedly stressed this). Why! Because what confronts us in the human being, in so far as he is a physical-material being, is an image, a reproduction, of his spiritual evolution since his last death. What develops here between birth and death is not in fact the pure soul-spiritual; it is the soul-physical, a copy. Out of man's experiences between birth and death there is no possibility of acquiring a scientific conception of life after death. There is nothing which offers a possible proof of immortality, if one looks merely at the life between birth and death.

But traditional Christianity does look only at this life between birth and death, for it regards the soul as well as the body as having been created at the time of birth or conception. This viewpoint makes it impossible to acquire knowledge about life after death. Unless one accepts the existence of life before birth, knowledge of which can, as you know, be acquired, one can never obtain knowledge of life after death. Hence the cleavage between knowledge and belief as regards the question of immortality arises from the dogma which denies the life before birth. It was because men wanted to drop the knowledge of pre-natal life that it became necessary to postulate a special certitude of faith. For if, whilst denying pre-natal life, one still wishes to speak of a life after death, then one cannot speak of it as scientific knowledge.

You see how systematically ordered the dogmatic structure is. Its purpose is to spread darkness among mankind about spiritual science. How can that be done? On the one hand by attacking the doctrine of life before birth ... then there can be no knowledge about life after death, then men have to believe it on the basis of dogma. The fight for belief in dogma is waged by fighting against knowledge of life before birth.

The way dogma has developed since the fourth century A.D., and the way modern scientific notions have developed without interruption out of dogma—it is all extraordinarily systematic! For all these scientific ideas can be traced back to their origin in dogma, only they are now applied to the observation of external nature, and it can be shown how thereby the way has been paved for man's dependence upon mere belief. Because man will have some relationship to immortality, he is deprived of his knowledge—for he has been deprived of it—and then he is open to dogmatic belief. Then dogmatic belief can seek out its kingdom.

This is at the same time a social question, a question relevant to the evolution of humanity, a question that has to be clearly faced to-day. And it is the crucial test, not only of the value of modern culture, but also of the value of the modern scientific spirit, and of humanity's prospects of recovering the strength to rise, to climb up again.

This cleft in human nature of which I have been speaking also finds expression in everyday communal life. You find it in the relationship of two human capacities which even the most casual examination shows as belonging by their very nature to the life of both soul and body. You have on the one hand the faculty of memory, an important factor in soul-life, but bound up with the bodily life; and on the other hand a capacity less noticeable, because men give themselves to it more or less naively and uncritically—I mean the capacity for love. Let me say from the outset that, whether we are speaking about the being of man himself or of his relationship to the world, we must start from the reality and not from any preconceived idea. I have often made use of a somewhat trite illustration of what it means to proceed from ideas instead of from reality. Someone sees a razor and says, “That is a knife, a knife is used for cutting up food!” So he takes the razor for cutting up food, because it is a knife. Scientific conceptions about birth and death as they relate to man and animal are somewhat like this, though people are not generally aware of it, believing the subject to be a very learned one. Sometimes these ideas are even made to cover the plants. The scientists form an idea of what birth is, or what death is, just as one forms an idea of what a knife is, and then go on from that idea, which of course expresses a certain series of facts, to examine human death, animal death and even plant death, all in the same way, without taking into account that what is usually comprised in the idea of death might be something quite different in man from what it is in animals. We must take our start from the reality of the animal and the reality of man, not from some idea we have formed of the phenomenon of death.

We form our ideas about memory in somewhat the same way. It is particularly so when the concept of memory is applied indifferently to both man and animal, with the object of finding similarities between them. Our attention has been drawn, for example, to something that happened in the case of the famous Professor Otto Liebmann. An elephant, on his way to the pond to drink, is in some way offended by a passer-by, who does something to him. The elephant passes on; but when he comes back again, and finds the man still there, he spouts water over him from his trunk—because, so says the theoriser, he has obviously remarked, has stored up in his memory, the injury received.

The outer appearance of the thing is of course, seen from such a theoretical standpoint, very misleading, but not more so than the attempt to cut one's meat at table with a razor. The point is that one must always start from reality and not from ideas acquired from one series of phenomena and then transferred arbitrarily to another series. Usually people completely fail to see how widespread to-day is the error in scientific method I have just described.

The human faculty of memory must be understood entirely out of human nature itself. To do this one needs an opportunity of watching how the memory develops in the course of the development of the individual. Anyone who can make such a study will be able to note that memory expresses itself quite differently in the very little child from the way it expresses itself from the ages of six, seven or eight onwards. In later years memory assumes much more of a soul-character, whereas in the earliest years of a child's life one can clearly see to what a large extent it is bound up with organic conditions, and how it then extricates itself from those conditions. And if you look at the connection between the child's memories and his formation of concepts you will see that his formation of concepts is very dependent upon what he experiences in his environment through sense-perception, through all the twelve varieties of sense-perception that I have distinguished.

It is most fascinating, and at the same time extraordinarily important, to see how the concepts that the child forms depend entirely upon the experiences he undergoes; above all upon the behaviour of those around him. For in the years with which we are here concerned the child is an imitator, an imitator even as regards the concepts he forms. On the other hand, it will easily be seen that the faculty of memory arises more out of the child's inward development, more out of his whole bodily constitution—very little indeed out of the constitution of the senses and therefore of the human head. One can detect an inner connection with the way the child is constituted, whether the formation of his blood, the nourishment of his blood, is more or less normal, or whether it is abnormal. It will be readily remarked that children with a tendency to anæmia have difficulties in remembering; while on the other hand such children form concepts and ideas more easily.

I can only hint at these things, for in the last resort everyone, if he has been given the right lines to go upon, must seek his own confirmation of them in life itself. He will then find that it is from the head-organisation—that is, from the nerve-senses organisation—and thus from experiences arising out of perception, that the child forms concepts; but that the faculty of memory, interwoven as it were with the formation of concepts, develops out of the rest of the organism. And if one pursues this study further, particularly if one tries to discover what lies behind the very individual manner of memory-formation, how it differs in children who tend to a short, squat figure and in those who tend to shoot up, one will find a connection clearly indicated between the phenomena of growth as a whole and formation of the power of memory.

Now I have said on earlier occasions that the formation of the head represents a metamorphosis of the human being's organic structure, apart from the head organisation, in an earlier earth-life. Thus what we carry about in a particular earth-life as our head is the transformed body (apart from the head) of the previous earth-life, but especially the transformed metabolic-limb system; or what to-day is metabolic-limb man is transformed during the life between death and rebirth into the head-formation of the next earthly life. One must of course not think of it in a materialistic way; it has nothing to do with the matter that fills out the body, but with the relationships of forms and forces.

Thus, when we see that the child's faculty of forming concepts, his faculty of thought, depends upon his head-formation, we can also say that his capacity for thought is connected with his earlier life on earth.

On the other hand, what develops in us as the faculty of memory depends primarily on how we are able to maintain in a well-organised condition the metabolic-limb system of this present earth-life. The two things go together: one of them a man brings with him from his previous earth-life, and the other, the faculty of memory, he acquires through organising and maintaining a new organism.

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From this you will understand that ordinary memory, which we have primarily for use between birth and death and which we cultivate in connection with this earth-life, does not suffice to enable us to look back into the life before birth, to look back into our pre-natal life. Hence it is necessary—this is something I constantly emphasise when I am expounding the methodology of the subject—for us to acquire the ability to go behind this memory, to learn to understand clearly that it is something that is of service to us between birth and death, but that we have to develop a higher faculty which traces in a backward direction, entirely in the manner of memory, what has taken shape in us as the power of thought. Anyone who constructs an abstract theory of knowledge substitutes a word for a deed. For example, he says, “Mathematical concepts are a priori,” because they do not have to be acquired through experience, because their certainty does not have to be confirmed by experience; they lie behind experience, a priori. That is a phrase. And to-day this phrase is to be heard over and over again in the mouths of Kantians. This a priori really means that we have experienced these ideas in our previous earth-life; but they are none the less experiences acquired by humanity in the course of its evolution. The simple fact is that humanity is in such a stage of its evolution that most men, civilised men at any rate, bring mathematical concepts with them, and these have only to be awakened.

There is of course an important pedagogic difference between the process of awakening mathematical concepts and that of imparting such thoughts and ideas as have to be acquired through external experience, and in which the faculty of memory plays an essential role. One can also, especially if one has acquired a certain power of insight into the peculiarities of human evolution, distinguish clearly between two types of growing children—those who bring much from their previous earth lives and to whom it is therefore easy to communicate ideas, and others who have less facility in the formation of ideas but are good at noticing the qualities of external things, and therefore easily absorb what they can take in through their own observation. But in this the faculty of memory is at work, for one cannot easily learn about external things in the way in which things have to be taught in school. Of course a child can form a concept, but he cannot learn in such a way as to reproduce what he has learnt unless a clear faculty of memory is there. Here, in short, one can perceive quite exactly the flowing together of two streams in human evolution.

Now what is it exactly that lies behind this! Just think—on the one hand you have the human being shaping his concept-forming faculty through his head-organisation. Why does he do that? You have only to look at the human head-organisation with understanding to say why.

You see, the head-organisation makes its appearance comparatively early in embryonal life, before the essentials of the rest of the organisation are added. Embryology furnishes definite proof of what Anthroposophy has to say about human evolution. But you need not go so far, you need only look at the adult man. Look at his head-organisation. To begin with, it is so fashioned as to be the most perfect part of the human organisation taken as a whole. Well, perhaps this idea is open to dispute; but there is another idea that cannot be gainsaid, if only one looks at it in the right way; that is the idea that we are related to our head in experience quite differently from the way we are related to the rest of our organism. We are aware of the rest of our organism in quite a different way from the way we are aware of our head. The truth is that our head effaces itself in our own soul-life. We have far more organic consciousness of the whole of the rest of our organism than we have of our head. Our head is really the part of us that is obliterated within our organisation.

Moreover this head stands apart from the relationships of the rest of our organism with the world, first of all through the way the brain is organised. I have often called attention to the fact that the brain is so heavy that it would crush everything that lay beneath it were it not swimming in the cerebral fluid, thereby losing the whole of the weight that a body would have that was made of brain fluid and was the same size as the brain; thus the brain loses weight in the ratio of from 1,300 or 1,400 grammes to 20 grammes. But this means that while the human being, in so far as he stands on the earth, has his natural weight, the brain is lifted out of this relationship with gravity in which the human being is involved. But even if you do not stress this inward phenomenon, but confine yourself to what is external, you might well say that in the whole way in which you bear your head, in the way you carry it through the world, it is like a lord or lady sitting in a carriage. The carriage has to move on, but when it does so, the lord or lady sitting in it is carried along without having to make any exertion. Our head is related to the rest of our organism somewhat in this way. Many other things help to bring this about. Our head is, so to speak, lifted out of all our other connections with the world. That is precisely because in our head we have in physical transformation what our soul, together with the rest of our organism, experienced in an earlier earth-life.

If you study the four principal members of the human organisation in the head—physical body, ether body, astral body and ego—it is really only the ego that has a certain independence. The other three members have created images of themselves in the physical formation of the head. Of this, too, I once gave a convincing proof: On this occasion I should like to lead up to it by telling a story, rather than in a theoretical way.

I once told you that many years ago, when circumstances had brought about the foundation of the Giordano Bruno Society, I was present at a lecture on the brain given by a thoroughgoing materialist. As a materialist, of course, he made a sketch of the structure of the brain, and proved that fundamentally this structure was the expression of the life of the soul. One can quite well do that.

Now the president of the society was the headmaster of a grammar-school, not a materialist, but a hide-bound Herbartian. For him there was nothing but the philosophy of Herbart. He said that, as a Herbartian, he could be quite satisfied with the presentation; only he did not take what the lecturer had drawn, from his standpoint of strict materialism, to be the matter of the brain. Thus when the other man had sketched the parts of the brain, the connecting tissues and so on, the Herbartian was quite willing to accept the sketch; it was quite acceptable to the Herbartian, who was no materialist, for, said he, where the other man had written parts of the brain, he needed only to write idea-complexes, and instead of brain fibres he only had to write association fibres. Then he was describing something of a soul-nature—idea-complexes—where the other was describing parts of the brain. And where the other drew brain-fibres, he put association-fibres, those formations that John Stuart Mill had so fantastically imagined as going from idea to idea, entirely without will, automatically, all kinds of formations woven by the soul between the idea-complexes! One can find good examples of that in Herbart also.

Thus both men could find a point of contact in the sketch. Why? Simply because the human brain really is in this respect an extraordinarily good imprint of the soul-spiritual. The soul-spiritual makes a very good imprint of itself on the brain. It certainly has had time during the period between death and new birth to call into existence this configuration, which then so wonderfully expresses its soul-life in the observable plastic formations of the brain.

Let us now pass on to the psychological exposition given by Theodore Ziehen. We find that he also describes the parts of the brain and so on in a materialistic way, and it all seems very plausible. It is also extremely conscientious. One can in fact do that; if one looks at man's intellectual life, the life of ideas, one can find a very exact reproduction of it in the brain. But—with such a psychology one does not get as far as feeling, still less as far as will. If you look at such a psychology as Ziehen's, you will find that feeling is nothing more than a feeling-stress of the idea, and that will is entirely lacking. The fact is that feeling and will are not related in the same way to what has already been formed, already been given shape. Feeling is connected with the human rhythmic system; it is still in full movement, it has its configuration in movement. And will, which is connected above all with the plastic coming-into-existence and fading-away which take place in metabolism, cannot portray itself in reflected images, as is possible with ideas. In short, in the life of ideas, in the faculty of ideation, we have something of soul-life that can express itself plastically, pictorially, in the head. But there we are in the realm of the astral body; for when we form ideas, the entire activity of ideation belongs to the astral body. Thus the astral body creates its image in the human head. It is only the ego that still remains somewhat mobile. The etheric body has its exact imprint in the head, and the physical body most definitely so of all. On the other hand, in the rhythmic system there is no imprint of the astral body as such, but only of the etheric and physical bodies. And in the metabolic system only the physical body has its mirror-image.

To summarise, you can think of the matter in this way. In the head you have physical body, etheric body and astral body, in such a way that they are portrayed in the physical; that in fact their impression can be detected in the physical forms. It is not possible to understand the human head in any other way than by seeing it in these three forms. The ego is still free in relation to the head.

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If we pass on to the rest of the human organisation, to the breathing-system, for instance, we find the physical and etheric bodies have their imprints within it; but the astral body and the ego have no such imprints; they are to a certain extent free. And in the metabolic-limb system we have the physical body as such, and the ego, astral body and etheric body are free. We have not only to recognise the presence of one of these members, but to distinguish whether it is in the free or the bound condition. Of course it is not that an astral body and an etheric body have no basis in the head; they permeate the head too. But they are not free within it, they are imprinted in the head-organisation. On the other hand, the astral body, for example, is quite free throughout the rhythmic system, particularly in the breathing. It acts freely. It does not merely permeate the system, but it is actively present within it.

Now let us put two things together. The one is that we can affirm a connection between the faculty of memory and the organisation outside the head; the other is that we have to look outside the head also for the feeling and willing organisations. You see we are now coupling together the feeling world of the soul and the world of memory. And if you take note of your own experience in relation to these two things, you will discover that there is a very close connection between them.

The way in which we can remember depends essentially on the way we can participate in things, on how far we can enter into them with that part of our organisation which lies outside the head. If we are very much head-men, we shall understand a great deal, but remember little in such a way that we grow together with it. There is a significant connection between the capacity for feeling and the faculty of memory. But at the same time we see that the human organisation apart from the head, in the early stages of its development, becomes more like the head. If you take the embryonal life, then, to begin with, the human being is practically all head; the rest is added. When the child is born—just think how imperfect is the rest of the organisation in comparison with the head! But it is attached to the head. Between birth and death the rest of the organisation becomes more and more like the head-organisation, and shows this notably in the emergence of the second teeth. The first teeth, the so-called milk teeth, are derived more from the head-organisation. It will be easy to demonstrate this anatomically and physiologically when suitable methods are applied. To spiritual scientific investigation it is unquestionable. In the second teeth the entire man plays his part. The teeth which are derived more from the head-organisation are cast out. The rest of the man assists in the formation of the second teeth.

In fact, in the first and second teeth we have a kind of image translated into the physical—an image of the formation of concepts and memory respectively. The milk teeth are formed out of the human organism rather in the way concepts are formed, except that concepts of course are translated into the sphere of the mental life, whereas the second teeth are derived out of the human organism more in the way the faculty of memory is derived. One only has to be capable of recognising these very subtle differences in human nature.

When you grasp such a thing as this, then you will of course see that one can really understand the structure of matter—particularly when it comes to organic life—only if one understands it in its spiritual formation. The thorough-going materialist looks at the material man, studies the material man. And anyone who starts from the reality and not from his materialistic prejudices, will at once see in the child that this human head is formed out of the super-sensible, through a metamorphosis of his previous earthly life, and then he sees that the rest is added out of the world into which the child is now transplanted; the rest is added, but that too is formed out of the spiritual, out of the super-sensible of this world.

It is important to pay attention to such a view. For the point is that we should not speak abstractly of the material world and of the spiritual world, but we should acquire an insight into the way the material world originates in the spiritual world; an insight, so to speak, into the way the spiritual world is imaged in the material world. Only we must not thereby remain in the abstract, but must enter into the concrete. We must be able to acquire an insight into the difference between the head and the rest of the organism. Then in the very forms of the head we shall see a somewhat different derivation from the spiritual world, compared with what we see in the rest of the organism. For the rest of the organism is added to us entirely in the present earth-life, whilst the head organisation, down to its very shape, we bring with us out of our previous earth-life. Whoever reflects upon this will see the folly of such an objection to Anthroposophy as has again recently been made, in a debate which took place in Munich, by Eucken—so highly respected by many people despite his journalistic philistinism. By putting forward the foolish idea that what one can perceive is material, Eucken raised the objection that Anthroposophy is materialistic. Naturally, if one invents such a definition, one can prove what one will; but anyone who does so is certainly ill-acquainted with the accepted method of proof. It is a question of grasping how the material, in its emergence from the spiritual, can be regarded as bearing witness to the spiritual world.

Again—and to-day I can only go as far as this—if you grasp the connection between the birth of memory and the forces of growth, you will thereby recognise an interplay between what we call material and what in later life, from seven to eight years of age onwards, develops as the soul-spiritual life. It really is a fact that what shows itself later in more abstract intellectual form as the faculty of memory is active, to begin with, in growth. It is really the same force. The same method of observation must be applied to this as is applied, let us say, when we speak of latent heat and free heat. Heat which is free, which is released from its latent condition, behaves externally in the physical world like the force which, after having been the source of the phenomena of growth in the earliest years of childhood, then manifests itself in the inner life as the force of memory. What lies behind the phenomena of growth in earliest childhood is the same thing as what later makes its appearance in its own proper form as the faculty of memory.

I developed this more fully in the course of lectures given here in the Goetheanum last autumn.¹ You will see how one can discover along these lines an intimate connection between the soul-spiritual and the bodily-physical, and how therefore we have in the faculty of memory something which on the one hand appears to us as of a soul-spiritual nature, and on the other hand, when it appears in other cosmic connections, manifests as the force of growth.

We find just the opposite when we consider the human capacity for love, which shows itself on the one hand to be entirely bound up with the bodily nature, and which on the other hand we can grasp, exactly like the faculty of memory, as the most soul-like function. So that in fact—this I will explain more fully in later lectures—in memory and love you have capacities in which you can experience the interplay between the spiritual and the bodily, and which you can also associate with the whole relationship between man and the world.

In the case of memory we have already done this, for we have related ideation with previous earth-lives, and the faculty of memory with the present earth-life. In later lectures we shall see that we can experience the same thing as regards the capacity for love. One can show how it is developed in the present earth-life, but passes over through the life between death and rebirth into the next earthly life.

Why are we making a point of this? Because to-day man needs to be able to make the transition from the soul-spiritual to the bodily-physical. In the soul-spiritual we experience morality; within the physical-bodily we experience natural necessity. As things are seen to-day, if one is honest in each sphere one has to admit that there is no bridge between them. And I said yesterday that because there is no such bridge, people make a distinction between what they call real knowledge, based upon natural causality, and the content of pure faith, which is said to be concerned with the world of morality—because natural causality on the one hand, and the life of the soul-spirit on the other, exist side by side without any connection. But the whole point is that in order to recover a fully human consciousness, we need to build a bridge between these two.

Above all we must remember that the moral world cannot exist without postulating freedom; the natural world cannot exist without necessity. Indeed, there could be no science if there were not this necessity. If one phenomenon were not of necessity caused by another in natural continuity, everything would be arbitrary, and there could be no science. An effect could arise from a cause that one could not predict! We get science when we try to see how one thing proceeds from another, that one thing proceeds from another. But if this natural causality is universal, then moral freedom is impossible; there can be no such thing. Nevertheless the consciousness of this moral freedom within the realm of soul and spirit, as a fact of direct experience, is present in every man.

The contradiction between what the human being experiences in the moral constitution of his soul and the causality of nature is not a logical one, but a contradiction in life. This contradiction is always with us as we go through the world; it is part of our life. The fact is that, if we honestly admit what we are faced with, we shall have to say that there must be natural causality, there must be natural necessity, and we as men are ourselves in the midst of it. But our inner soul-spiritual life contradicts it. We are conscious that we can make resolutions, that we can pursue moral ideals which are not given to us by natural necessity. This is a contradiction which is a contradiction of life, and anyone who cannot admit that there are such contradictions simply fails to grasp life in its universality. But in saying this we are saying something very abstract. It is really only our way of expressing what we encounter in life. We go through life feeling ourselves all the time actually at variance with external nature. It seems as if we are powerless, as if we must feel ourselves at variance with ourselves. To-day we can feel the presence of these contradictions in many men in a truly tragic way.

For example, I knew a man who was quite full of the fact that there is necessity in the world in which man himself is involved. Theoretically, of course, one can admit such a necessity and at the same time not trouble much about it with one's entire manhood. Then one goes through the world as a superficial person and one will not be inwardly filled with tragedy. Be that as it may, I knew a man who said, “Everywhere there is necessity and we men are placed within it. There is no doubt about it, science forces us to a recognition of this necessity. But at the same time necessity allows bubbles to arise in us which delude us with hopes of a free soul-life. We have to see through that delusion, we have to look upon it as hot air. This too is a necessity.”

That is man's frightful illusion. That is the foundation of pessimism in human nature. The man who has little idea of how deeply such a thing can work into the human soul will not be able to enter into the feeling that this contradiction in life, which is absolutely real, can undermine the whole soul, and can lead to the view that life in its inmost nature is a misfortune. Confronted by the conflict between scientific certainty and the certitude of faith, it is only thoughtlessness and lack of sensitivity that prevent men from coming to such inner tragedy in their lives. For this tragic attitude towards life is really the one that goes with the plight of soul to which mankind can come to-day.

But whence comes the impotence which results in such a tragic attitude to life! It comes from the fact that civilised humanity has for centuries allowed itself to become entangled in certain abstractions, in intellectualism. The most this intellectualism can say is that natural necessity deludes us by strange methods with a feeling of freedom, but that there is no freedom. It exists only in our ideas. We are powerless in the face of necessity.

Then comes the important question—is that truest? And now you see that the lectures I have been giving for weeks actually all lead up to the question: “Are we really powerless? Are we really so impotent in the face of this contradiction?” Remember how I said that we have in our lives not only an ascending development, but a declining one; that our intellectual life is not bound up with the forces of growth, but with the forces of death, the forces of decay; that in order to develop intelligence we need to die. You will remember how I showed here several weeks ago the significance of the fact that certain elements with specific affinities and valencies—carbon, oxygen, hydrogen, nitrogen, sulphur—combine to form protein. They do so not by ordinary chemical combination, but on the, contrary by becoming utterly chaotic. You will then see that all these studies are leading up to this—to make it clear to you that what I have told you is not just a theoretical contradiction, but an actual process in human nature. We are not here merely in order, through living, to sense this contradiction, but our inner life is a continual process of destruction of what develops as causality in outer nature. We men really dissolve natural causality within ourselves. What outside is physical process, chemical process, is developed within us in a reverse direction, towards the other side. Of course we shall see this clearly only if we take into consideration the upper and the lower man, if we grasp by means of the upper man what emerges from metabolism by way of contra-mechanisation, contra-physicalisation, contra-chemicalisation. If we try to grasp the contra-materialisation in the human being, then we do not have merely a logical, theoretical contradiction in ourselves, but we have the real process—we have the process of human development, of human becoming, as the thing in us that itself counteracts natural causality, and human life as consisting in a battle against it. And the expression of this struggle, which goes on all the while to dissolve the physical synthesis, the chemical synthesis, to analyse it again—the expression of this analytic life in us is summed up in the awareness: “I am free.” What I have just put before you in a few words—the study of the human process of becoming as a process of combat against natural causality, as a reversal of natural causality—we shall make the subject of forthcoming lectures.

• 1. Grenzen der Naturerkenntnis, 27th Sept. to 2nd Oct., 1920 (Translated as "The Boudaries of Natural Science.)