The Rudolf Steiner Archive

This is the 7th of 8 lectures given by Rudolf Steiner at Stuttgart, in 1921. It is also known as: The Gulf Between a Causal Explanation of Nature and the Moral World Order. The title of this series of lectures is: Anthroposophy, Root and Fruit. The lectures were published in German as: Anthroposophie, ihre Erkenntniswurzeln und Lebensfruchte. Mit einer Einleitung ueber den Agnostizismus als Verderber echten Menschentums. This lecture appears in the book: Fruits of Anthroposophy.

The most significant question in the spiritual life of our time, which casts its shadow over the whole of our culture, is of such a nature that it already affects every man's feeling life to some extent. Yet its answer can only be found on the path leading from ordinary objective knowledge to super-sensible cognition by means of Imagination, Inspiration and Intuition. Each soul must ask himself this significant question, when, in genuine concern for the being of man, he contrasts, with a complete lack of bias, the conception of the moral, ethical life that is possible today, with the interpretation of life that stems with good reason from a natural scientific world conception. What is more, in our day the question of morality is of the greatest urgency because we live in that period of time when what is ethical is at the same time social, and today every man experience the urgency of the social question.

Let us consider what the soul learns about existence in conformity with today's thinking as it is shaped by natural science. In the attempt to reach a true natural science, man is led to consider the objects of the world in their necessity, in their causal connections. This results in a world outlook which must necessarily extend these causal connections to comprise everything that is within the world order, including man. Today, in so far as we wish to understand man by means of natural science, we take it as a foregone conclusion that we apply that same cognition that we are accustomed to use when considering natural appearances outside man, and we then attempt to extend in more or less audacious hypotheses, what natural science has learnt from what is lying nearest to us, that we are able to observe, to cover world facts and world beings. We construct hypotheses about the beginning and the end of the world, out of our natural scientific theories of knowledge. Then we come with this natural scientific knowledge to the point where if we are consistent we must say, ‘We may not come to a halt before human freedom.’ I have already indicated this problem.

A man who seeks a strictly uniform explanation of the world, simply out of a desire for consistency, and has to decide between assuming a freedom which is really given empirically in immediate human experience, and that all-powerful natural necessity which must be deduced from what mankind has learned through established ways of thinking and knowing, will opt for natural necessity. He will declare the experience of freedom to be an illusion, and will extend the area of natural necessity to include the most intimate experiences of the human being, so that mankind will be fully enmeshed in the web of natural necessity. And in the same way he will assess in the light of this hypothetical world conception the nature of the beginning and the end of the earth. He takes those laws and interconnections produced by physics and chemistry etc., and builds out of them such hypotheses as the nebular hypothesis, that is, the Kant-Laplace theory of the beginning of the earth. Then, out of the second principle, the teaching about mechanical heat, he constructs hypotheses about the heat death in which the earth will perish.

In this way one can extend into the most intimate details of the human being, as well as to the boundaries of the world-all, the contemporary explanation of natural appearances, as they surround us in the world in which we wander between birth and death, without disputing its fruitfulness. But then, if we reach a certain degree of self-perception, we ask ourselves, “In that case, wherein lies the dignity of man, wherein exists true human worth?” Here we come to the point where we turn our gaze to the moral world, to that which seems to be an ethical, moral impulse. We feel that it is only in carrying out a moral ideal, permeated with religious fervour, that we can achieve an existence fully worthy of mankind. We could not call ourselves fully human if we did not think that motive was active in us which we describe as ‘moral’, which streams into the social life, and seems to be inwardly vibrating in us with what we call the Divine in the world order. But for a modern man who in all honesty adopts the viewpoint from which he surveys mechanical causality, the necessary order of nature, there is no bridge leading from the natural order, which according to a certain way of knowledge must include man himself, to that other order, which is moral, and which is bound up with what man must consider to be his entire dignity, his entire worth.

In most recent times, to be sure, a certain expedient has been devised in order to bridge this chasm which has opened up between the two components of our human make-up. It has been said that we can only regard as truly scientific that which will explain the whole world in terms of natural necessity, including man, and including the beginning and the end of the world. And from this standpoint scientific validity is given to nothing that cannot be absorbed without contradiction into a thinking spun out of this natural order. But yet, a realm has been established with an entirely different kind of certainty, with the certainty of belief. Man looks within on that which shines in us as a moral light, and says to himself. “No scientific knowledge can guarantee in any way the significance of this moral sphere, but man must find within himself a certainty of belief. He must recognise out of the Subjective that in a certain way his Being is connected with that realm which is permeated with moral necessity.”

At first, many people may well find reassurance if they discriminate clearly between what man can know and what he can believe, and can persuade themselves that this separation gives a certain comfort, a feeling of security in life. But if we probe deeply enough, not with a partial thinking, but with all that thought can experience if it unites itself with the full power of the human soul and spirit, then we must come to the following conclusion: if the realm of natural necessity is as man has grown accustomed to consider it in the course of the last hundred years, then in the face of this there is no possibility of preserving the realm of morality. This must be said, because the moral realm simply shows nowhere the power to be a match for the realm of natural order. We need only consider how the thought must arise with a certain inner justification out of the contemplation of heat entropy—I say expressly, must arise—that once all the remaining earth forces have changed into heat, this heat cannot change itself back into any other force, and that then the earth as such will succumb to what is called ‘the heat death.’ Thus there is no possibility for an honest thinker who must hold fast to the current way of thinking about natural causality, other than to say to himself: of this earth which has succumbed to heat death there remains a huge field of corpses, not only including all men but with them all moral ideals. They must disappear into the lifeless, if, in recognising the sole validity of natural necessity we accept that the earth is to succumb to ‘the heat death.’

For a man who faces the world without prejudice, this reflection produces an experience that even takes from him the certainty of a moral world order, and above all leaves him in a situation where he must see the world as split asunder, so that he can only say to himself: “Moral ideas rise up out of natural necessity like foam bubbles, and like foam bubbles, they vanish.” For, according to natural necessity, what is connected in the innermost being of man with human worth and dignity cannot be acknowledged as having real existence. How shall I say? Granted that one accepts a formal division between knowledge and belief, yet, even if one has already found a certainty of belief, against the necessary exactions of science, certainty of belief can give no inner guarantee for the reality of what is moral.

This not only affects man's theoretical ideas. If a man intends to live honestly, he must work with it into his deepest world experiences, and there take hold of it through events which lie deep in the subconscious, disturbing that which gives inner security, which makes it possible for a man to have a stable connection with the world, not only by means of thinking but also through experience. And a man who has a feeling for such connections could say to himself: What is called up in such an uncanny way out of the depths of human life in this twentieth century, like a devastating wave, proceeds when all is said and done out of the harmony—or one could say the disharmony—of all that the individual has experienced about himself. For our frightful catastrophic time is born finally out of the innermost condition of the human heart and soul. Such an inner division as I have described to you does not appear only on the surface of the soul-life, as a theoretic world-conception. It sinks down to the depths out of which comes the instinctive life, the life of conscience. And so this dichotomy throws up into the world-order discrepant feelings, disorder, producing a framework for what is unsocial rather than fostering what is more truly social.

Certainly, many men do not yet give full weight to what I have described today. But the consequences can already be foreseen, if we follow with only a little lack of prejudice the trend of human spiritual development in the last centuries, and especially in very recent times, and see to what moral exhaustion, to what kind of social form this division in the human soul must lead in the very near future. An answer will never be found to the burning question, ‘Why do we live in such distressing times?’ if one does not try to seek the foundation man has need of in the depths of human life itself.

Confronting what I have here described is that knowledge of the world which may be striven for through anthroposophical spiritual science, by means of Imagination, Inspiration and Intuition. We shall see how anthroposophical spiritual science enables man to come to terms with what I have shown today to be the most urgent problem of the present and the near future, and what precisely in this way it seems to him that he will be able to know. I have shown you the path which spiritual science takes by means of Imagination, Inspiration and Intuition. I cannot give each exercise here in detail, but you can find this in my books which I have often mentioned here. I have drawn attention to the way in which each exercise on the path to imaginative knowledge gives the soul a conscious content in the same way as our everyday consciousness is impregnated with a content when it lives in memory. Behind what rises up in the form of memories, consciously or unconsciously invoked, lies our physical and etheric organisation. What takes place there, rises up into consciousness. What our physical organisation produces in our ordinary memory is brought about in a purely soul-spiritual way through carrying out the exercises given in my books. Through them one reaches ideas, which in a purely formal way are like memory ideas, but which refer to an outer objective content, not to an entirely personal experience. By this means we prepare ourselves through Imagination for the knowledge of a truly objective spiritual world.

Then, in order to reach to Inspiration, we must not only practise in a soul-spiritual way the production of ideas which are like remembered thoughts, but we must work in such a way that the spirit-soul also practises forgetting, to some extent, as it were throwing out these imaginations from the consciousness which has been now attained. We must practise no longer having, yes, the unreal imaginations. We must deliberately distance them from our consciousness, so that, if I may so express it, this consciousness has a certain emptiness. If we reach this stage, then by means of all these practices we are able to strengthen the Ego to the point where we find ourselves within the manifestations of an objective, super-sensible world. In place of the former subjective imaginations, objective imaginations light up in our consciousness, and this lighting up of such objective Imaginations which in fact do not come from ourselves, but from spiritual objectivity, this is in reality Inspiration. We reach right to the boundary of the super-sensible, that reveals itself to us in its outer appearance through these Imaginations. Exactly in the same way as in our sense-perceptible world, if we only let the whole man be active in sense perception, we convince ourselves through the reality of this sense world, of the underlying objective outer world, so now the Imaginations we have attained give us plenary conviction of the super-sensible world whose expression they are.

Now it is a question of pursuing this way of knowledge to the next stage. This we reach in that we not only push the forgetting so far that we throw out the Imaginations, but we go yet a stage further. When a man reaches the Imaginative world, he sees first his own life in its progression. He lives consciously not only in the moment, but in the whole of his life as far back as to his birth. If he is then able to go still further back, through Inspiration, then he extends his survey to the life before birth, as far as to the perception of a super-sensible world out of which he came into the sense world through birth or conception. The spiritual field of vision extends over that world which we have lived through before birth and conception and shall live through when we have gone through the Portal of death. This prospect of the super-sensible world to which we belong is reached by means of Inspired cognition.

If we now strive even further, not only to expunge those Imaginations whose details remain within the horizon of the Imaginative world but also to wipe out the imagination of our whole life as man, that means, if we have acquired the forces to thrust out what is united with our Ego through the experiences we have had since our birth, and what is also added to it through the fact that the horizon has widened to include a spiritual world, then we have reached the stage not of weakening our Ego, but, just through forgetting ourselves, of first really and truly strengthening it. And through this we come gradually into the reality of the spiritual, the super-sensible world. We ourselves live together with the reality of the super-sensible world. We reach the point of recognising the appearance of previous earth lives as something which our Ego shows us at different stages. Then, if we have developed the capacity to forget this Ego in its present stage, that means, to thrust out its imaginative content, we reach the stage of perceiving the eternal Ego.

The matters discussed by anthroposophical spiritual science are not drawn out of some blue haze of mysticism, rather the way to reach this particular knowledge can be indicated step by step. It is in no sense an outer way. It is inward in its entire journey, but it is such that it leads to the perception of a truly objective yet super-sensible reality. And in that we raise ourselves in this way to real intuitive knowledge, we first obtain a true insight into what is in fact our own thinking, our ideation, that we employ in ordinary life, with which we mix our sense-perceptions. One reaches to full, complete reality when to a certain extent one can create an idea for oneself, an empirical idea, in the way I have attempted to describe in my book The Philosophy of Freedom. There I have tried to make known that pure thinking, that very thinking that can live in us before we have fully united the thinking with some outer perception. I have shown that this pure thinking itself can be perceived as an inner soul content. But what is in accordance with its being first lets itself be known when true intuition enters the soul through the higher way of knowledge. Then a man can certainly penetrate into his own thinking. Then he lives for the first time within his own thoughts, by means of intuition, for this intuition arises through the fact that a man lives within the super-sensible with his own being, that he plunges into the super-sensible.

And so one learns to recognise something, the experience of which is a kind of destiny of knowledge. One experiences something that is full of potency, if one lives intuitively in the Nature of knowing. One understands then how man is organised materially as man; one learns to know to what extent this material organisation is in control; but one perceives also through intuition that this control only extends so far as to serve as a support, at most a ground out of which thinking can unfold itself, but that the material process itself must be broken down where true thinking appears. To the same degree in which the material events can be reduced can that gain ground in us which now occupies the place where matter is destroyed, that is, thinking, ideation.

I know all the objections that can be brought against the proposition that I put forward here, but intuitive knowledge leads one to realise that in the place where thinking unfolds itself a nothingness of material can be seen. It leads one so far as to say, ‘In that I think, I am not, if I allow the material being, that as a rule man regards as authoritative, to be considered the only being to have validity.’ First matter must withdraw itself from the organism and make room for the thoughts, the ideas, then these thoughts and ideas can develop within man. Thus, in that place where we perceive thinking in its reality, we see the destruction of material existence. Therein we perceive how matter goes over into nothingness.

Here is where we stand on the boundary of the laws of the conservation of matter and energy. One must recognise how far these laws of matter and energy extend, so that one can summon up the courage to contradict them when this is necessary. One can never penetrate the nature of thinking in an unprejudiced way to the place where matter destroys itself, if one acknowledges the law of conservation to be absolute, if one does not know that what prevails in the sphere which we survey outwardly in the physical and chemical fields etc., is yet not valid where our thinking takes place on the platform of our human organisation. If it were not necessary out of a certain basis to place this knowledge before the world today, one would not expose oneself to all the mockery and objections that must come quite understandably from those who, according to well-known hypotheses, regard the laws of the conservation of matter and energy as absolute, valid without exception.

But just as through Intuition one learns to know the relationship between thinking and the matter which surrounds us in the physical world, so through intuition one learns to recognise the connection of Inspiration, that Inspiration which is so powerful in Spirit, with the human feeling and rhythmic system. In the nerve-sense being physical substance is annihilated. By this means the nerve-sense system can be the basis for thinking, for ideation. The second system in man is the rhythmic system. With this the feeling life is psychically connected, as is the thinking life with the nerve-sense system. The connection of the objective world outside man which we approach through Inspiration shows us that through Inspiration we become aware of a World Being which plays into us as the sense world plays into us through thinking. This inspired world plays into us through the breathing process, which carries its rhythm right into the brain processes and into the rest of the organism.

Now one learns to recognise what lives within the human being as rhythm. This will not destroy matter, as in the case of the thinking process, but it will retard life so that it must for ever stimulate itself anew. The usual purely mechanical breathing rhythm provides an inner rhythmic basis for this retardation and renewal, which is certainly a two-fold process of breathing and feeling. When the soul-feeling events unite with the physical breathing rhythm we perceive this union as an Inspiration, as a Being which lives objectively in Inspiration and can be perceived through Intuition. In short we learn in this way to recognise the whole connection between the feeling and the rhythmic system in man. We recognise that here a complete annulment of matter does not take place as in the nerve system, but there is a damping down of matter. Thus we learn step by step to ‘see through’ the human being. And in this way we look into the feeling life of man and see what can only be there through the fact that in the rhythmic events life can always be held back and will stimulate itself anew.

Thus we see a second power working in the human being, in that we perceive the harmony of the slowing down and the renewal of life. We see the significance of man's entire rhythmic life, and how it is bound up with his whole being, body and soul. And as we survey this second element in man, it will certainly become clear to us that man bears in himself a real force, which is in rhythmic interchange with an outer force active in the super-sensible. And we could also survey in a similar way the metabolic limb system. In that we raise ourselves to Inspiration, Intuition and Imagination we see, soul-spiritually, what is active in man as a real though unconscious force. Our customary objective knowledge gives us only the forms. Through it we are as it were only observers of the world. That, however, which we reach through Imagination, Intuition and Inspiration we have first as a free inner soul product, obtained from super-sensible knowledge, from something which is objective in man, through which we can see clearly how the human will works in moral deeds. If we have first recognised that pure thinking involves a breaking down of matter, and is connected above all with a death-bringing process, through and through a process working in matter in a backward direction, then one comes to the point of being able to recognise that everything which appears as soul-willing is connected with the up-building processes, the processes of growth. These growths, these up-building processes, the activities of the organs and the reproductive process in us, damp down our ordinary consciousness of the depths of the human organism, and the will arises out of those depths of the human being to which the ordinary consciousness does not reach. Thus, as thinking lives in the death process, willing lives in what is growing, thriving, fructifying.

We then perceive further, through Intuition, how out of the digestive system, through the will when it has its motive in pure thinking, substance in the human organism is pushed into the place where the breaking down process takes place. Thinking as such breaks down, but willing builds up. Indeed this building up activity is such that from the beginning of life right up to death this process is latent in the human organism. An up-building process is certainly there. In that we bring our moral motives, in the sense of my The Philosophy of Freedom to true, free moral intuition, we live such a human life that, out of its organism, through the will process substance is placed where substance has been destroyed. Man becomes inwardly creative, inwardly up-building. In other words, we see within the cosmos, in the human organism, nothingness filled with new creating in a fully material sense. This means nothing else than that in so far as a man consistently follows the way of anthroposophical knowledge he reaches the stage where within man the pure moral ideals are world-building forces reaching right into materiality.

Here we have certainly a place where the moral world itself becomes creative, where something arises out of human morality which guarantees its own reality since it bears itself within itself, since it creates itself. And then we learn through Intuition really to know the outer world. We see how the mineral kingdom is caught up in a death-bringing process, a wasting-away that we have well learned to recognise as a corresponding process in our own thinking. And in the same way we learn to recognise how this wasting-away process draws into itself plant and animal life. Then we do not look to a heat death (an idea which has validity within certain limits, but is somewhat one-sided), but we look to the wasting-away of the entire world, which is permeated with minerality, and which is all around us. We see this, which we recognise as the world of causal necessity, in its transitoriness, and we recognise the world which we build up out of pure moral ideas as that which arises from the ground of the other, dying world.¹ In other words, we now recognise how the moral world is connected with the world order of physical causality. We have in the pure moral will of the human being something which conquers causality in man, and therefore for the whole world.

Whoever thinks honestly about the causal explanation of nature finds in its domain no place in the world where it does not prevail. And because it prevails, a power must arise which destroys its validity. This is the moral world, recognised within the general nature Of man, which contains within itself the power to break through natural causality, not, to be sure, through working miracles, but through a course of development. For that which finds a place within the human being where causality can be destroyed, sets itself there within him as a means of destroying causality. It is of prime significance for the world of the future. Nevertheless, we now see here the reality of human willing which enters into an alliance with pure thinking. For through it we obtain—and this is the most beautiful life fruit of anthroposophical scientific knowledge—an insight into the value of man in the cosmos, through which we also can feel the dignity, the high office of man within the cosmos.

Things in the world are not so interrelated as with our abstract ideas we often think they are. No, they cohere as realities, and one powerful reality is the following. It is true that not everyone today is able as yet to attain to Imagination, Inspiration and Intuition. But as spiritual investigators we take with us through all these stages of knowledge that thinking which develops one thought out of another with inner necessity. This thinking each man can experience now if he will give himself freely to it. And it stems from this, that the results of spiritual knowledge, when once they are found, can always be proved afterwards, by means of pure thinking, since the spiritual investigator takes this pure thinking into the whole of his life of ideation.

Knowledge of human worth, feeling for human dignity, willing in love for humanity: These are the most beautiful life fruits nurtured in man when he assimilates what is bestowed on him by spiritual science.

For this spiritual science works through the will, so that it can reach up to what I have described in my Philosophy of Freedom as moral intuition. And its power streams into human life as the moral ideal. The moral intuitions are gradually permeated with what indeed is love, so that we can become men who act freely out of love springing from our individuality. Thereby Spiritual Science approaches an ideal stemming from Goethe's time. It spoke most clearly through his friend Schiller. When Schiller familiarised himself with Kantian philosophy, he learnt much from Kant about theoretic philosophy, but he could not always accept Kant's moral philosophy. In this Kantian moral philosophy Schiller found a numbing conception of duty, presented by Kant in such a way that duty seemed to stand there in its own right as a natural power, working compulsively on man. Schiller experienced the worth and dignity of man, and would not accept the idea that to be virtuous a man must submit to spiritual compulsion. Schiller gave utterance to this beautiful saying: ‘Gladly do I serve my friend, yet, alas, I act from inclination, so it often vexes me that I am not dutiful.’ For in the Kantian sense, Schiller meant, one must even try first to suppress all liking for one's friend, and then do what one does for him out of a rigid conception of duty.

That the connection of man with morality must be other than this, Schiller revealed as far as it was possible to do so in his time, in his Letters concerning the Aesthetic Education of Mankind, where he wished to show how duty must sink down so that it becomes inclination, how inclination must rise up so that the content of duty becomes congenial. Duty must sink down, natural instinct must rise up in free men, who do out of their inclination what benefits the whole of humanity. And in that man looks for where moral intuition is rooted in the human being, in that he looks for what is the real driving, ethical motive in moral intuition, he finds it at its highest in love purified by spirit. There, where this love has become spiritual, there it draws into itself moral intuitions; and a man is moral because he loves duty, because it is something that comes out of the Individuality itself as a directly active power.

It was this that brought me, in The Philosophy of Freedom, to place against the Kantian moral philosophy a direct antithesis drawn from Anthroposophy. The Kantian thesis says: ‘Duty! Thou sublime and mighty name, that dost embrace nothing charming or ingratiating, but requirest submission,’ thou that ‘settest up a law ... before which all inclinations are dumb, even though they secretly work against it.’

Through such a conception of duty man can never be so spiritualized in his inmost being that he becomes a free creator of his moral activity. Out of this attempt to penetrate the human being by means of anthroposophical knowledge of man, I placed in my Philosophy of Freedom against this stiff Kantian idea what you find there: ‘Freedom, thou friendly, human name, beloved of all who are virtuous, in thee is contained what my humanity values most, which makes me servant to none, thou who settest up no law, but awaitest what my virtuous love itself will recognise as a law because it feels itself unfree against every law that is forced upon it.’

So I believed I must speak in The Philosophy of Freedom of how moral human worth shines out in fullest splendour when it is one with human freedom, and is rooted in true human love. For one can show by means of anthroposophy how this love of duty can become in the widest sense love for mankind and therefore, as we will further consider, can become a true ferment in the social life. What arises today as the most urgent, the most hotly discussed social question can only be resolved if man bestirs himself to recognise the connection between freedom, love, the human being, spiritual and natural necessity.

• 1. See Man as Symphony of the Creative Word, Lecture VI, penultimate paragraph. Ed.

I wish to give you in three lectures a survey of what Anthroposophy has to say concerning the Human Being and his relation to the Universe. The universe and man are undoubtedly the two most important problems, for they embrace every question dealing with science and life, every problem of greatest and smallest importance.

It lies in the nature of these problems that in regard to these things I must limit myself to the anthroposophical horizon, that is to say, to the things connected with the great life-problems of human existence which transcend the knowledge gained through sensory perception and which lie beyond the sphere of ordinary science.

In regard to the human being, self-knowledge is undoubtedly a problem which must appeal to us most of all. For in order to gain a foundation and a firm standpoint in life, we must first obtain a conception of our own nature. And it must be said that at all times people have sought to gain a knowledge of the universe, for they knew that the mysteries of the world's evolution are connected with man's own being; they knew that they could only learn something about man's being by seeking to know what the universe is able to give them, the universe of which the human being forms part.

Moreover, it cannot be denied that in connection with a knowledge of man and of the universe modern people show a deep interest for everything which transcends ordinary science, and we may say that innumerable attempts are now being made to transcend the spheres of ordinary science in order to investigate what lies beyond birth and death, beyond the world which can be fathomed by ordinary sense-perception and by the understanding which is based upon it.

In recent times we can observe above all that there are scientific investigators who in many ways endeavour to transcend the spheres indicated above, and as an introduction let me mention a few striking conceptions of modern investigators, examples which prove that the keen interest in the problems which will form the subject of my three lectures really exists, but which prove at the same time how very difficult it is, even in the case of people well grounded in science, to penetrate into the sphere of the soul and of the spirit. As I do not wish to speak in abstract terms, let me proceed immediately from concrete examples.

A German scientist who worked very hard to discover how to penetrate into the super-sensible nature of the soul, and how to investigate the influence exercised by the soul's super-sensible nature upon the body's physical nature, tried to give many examples taken from his medical and scientific experience, showing the soul's influence, the influence of an unquestionably psychic essence upon the body. A marked example contained in one of the books written by this physician and scientist named Schleich, who was personally well known to me, is the following. He describes a patient, who came to him in a great state of excitement, because in the office he had pricked his skin with an inky nib. The doctor could ascertain that it was quite an insignificant scratch. But the patient was under the delusion that this prick with an inky nib had given him a blood poisoning and that he would have to die unless his hand was amputated, and he begged the doctor to amputate his hand, his arm as quickly as possible.

The doctor could only tell him to be calm, that he would be quite well again in a couple of days and that there was nothing to be afraid of. As a responsible doctor he had to tell him this and could not, of course, amputate his arm.

But the patient was not satisfied He went to another doctor who told him exactly the same thing and also refused to amputate his arm. Schleich was nevertheless nervous, for he was acquainted with soul-moods, and so he enquired the next day how the patient was feeling and he was told that the man had died.

The autopsy did not reveal any trace of blood-poisoning, or similar symptoms. This was out of the question. Yet the patient had died.

In connection with this case, Schleich remarks: Death caused by radical auto-suggestion.

The patient had the fixed idea that he had to die; it was an extremely radical auto-suggestion and he really did die under its influence.

This is the statement of an investigator well acquainted with all the natural-scientific methods, with all the medical methods. He reports this case in order to show a purely psychical influence, i.e. the influence of a thought, upon bodily processes, an influence showing, according to Schleich, that death set in as a result.

Schleich mentions many other cases, less marked and radical, in order to prove that it is possible to observe the soul, living in thoughts, feelings, sensations and will-impulses, and that the soul can really influence the body. He wishes to describe, as it were, the influence of the super-sensible upon the physical.

Another case is described by a far more conspicuous scientist, by Sir Oliver Lodge. Sir Oliver Lodge lost his son Raymond in the last war. He fell on the Belgian-German frontier, and Oliver Lodge, who had long ago felt the inclination to build a bridge leading from the sensory-natural-scientific sphere to the super-sensible sphere, was deeply stirred by the loss of his beloved son. Through many incidents, which are not directly connected with this matter and which I need not relate, he was induced to use the mediumistic power of a certain person, in order to enter into connection with the departed soul of his son, Raymond.

When such a case arises in ordinary spiritistic circles, it is not necessary to consider it seriously, for one knows how unscientific these meetings are, and how amateurishly and unscientifically such cases are judged and investigated in them. But the matter must be taken more seriously when we have to do with one of the greatest of modern scientists, with a man so thoroughly at home in the sphere of external, natural scientific research and so well acquainted with scientific methods. That is why Oliver Lodge's book on his spiritual intercourse with his son Raymond, made such a deep impression on the world.

On reading this book, we immediately feel that it is written by a man who does not approach the investigation of such things superficially, but by a conscientious and responsible scientist. Even in other things, which I will not mention here, one can see that Oliver Lodge applies to this sphere the same way of thinking, the same scientific method which he is accustomed to apply in his physical laboratory. The real facts which he relates, and which, one might say, rightly produced such a deep impression upon all those who read Sir Oliver Lodge's book, are as follows :

Through the medium in question, Oliver Lodge and a few other people who were present at the seances, were told that his son, that is, the soul, the spirit of Oliver Lodge's son, wished to describe a scene enacted on the Belgian-German frontier shortly before his death, and the medium related that Raymond Lodge had a photograph taken and described this act in detail. It was expressly stated that two photographs were taken; these two photographs were carefully described and attention was drawn to the fact that upon the second photograph Sir Oliver Lodge's son had a somewhat different pose from that on the first one.

When these communications were made in London through the medium (Sir Oliver Lodge describes it so that one can really see—I emphasize this expressly—that he took every possible scientific precaution), at the time when these experiments were made, no one in London knew anything about these photographs, nor that they had been taken. After examining all the facts, Sir Oliver Lodge came to the conclusion that if this message were true, it could only come from his son, from the departed son himself.

In fact, after two or three weeks, the photographs which no one had seen before really arrived in London. They corresponded with the description given by the medium, or, as Sir Oliver Lodge believed, with the description given by the soul of his son. Even a scientist could see in this fact, to begin with, one might say, “experimentum cruris.” Nobody in London could possibly have seen the photographs. It appeared that the description was correct even in regard to the fact that two photographs were taken and that the second one shows a difference. The photographer had taken the photograph of the group which included Raymond Lodge twice, and for the second photograph he had shifted his camera a little. All this had been described exactly. A conscientious scientist could not find the slightest reason for questioning the medium's communication.

The two radical cases I have described to you, show that the longing, the great desire of unquestionably serious modern scientists lead them to seek a knowledge which goes beyond the facts revealed by ordinary external scientific research.

But one who speaks of the foundations of anthroposophical research, one who speaks from an anthroposophical standpoint, must draw attention to the fact that the methods of this investigation differ from those adopted even by such serious minded scientists. For, in regard to a scientific way of thinking and a scientific mentality the foundations of anthroposophical research (I hope that my three lectures will make things clear to you from every aspect) should be stricter and more conscientious than any other, even in comparison with such strict scientists as the above. And one who ventures to criticize such great scientists is perhaps first called upon to judge and to explain the far greater certainty constituting the foundation of Anthroposophy, which is so often accused of advancing fantastic notions; this certainty given by Anthroposophy is far greater than that transmitted by the most conscientious scientific investigators of the present time. In order to indicate the critical attitude, the earnest and truly scientific character of Anthroposophy and its foundations, let me first bring forward the critical objections which can be raised against the scientific interpretations given in the two above mentioned examples.

Let me now begin with these things, for in connection with to-day's subject my last two lectures already contained many [25th November. The Reality of the Higher Worlds. 26th November. Paths to the Knowledge of Higher Worlds.] explanations, so that the essential facts are known to the great majority of those who are now present; allow me therefore briefly to illumine the things already explained to you from another angle.

The following objection must be raised in regard to Schleich and his case of “death through auto-suggestion.” Please accept this, to begin with, as a simple critical objection showing how matters might also be viewed! Let us suppose that the man who pricked his hand with an inky nib and who believed that he had blood poisoning, really had some unknown inner defect, so that sudden death through a natural cause would have arisen in any case during the night after the accident. Such cases of sudden death really exist. On the other hand, all those who seriously investigate what can be achieved by a strengthening and intensification of the human cognitive powers, in the direction which I tried to indicate during the last few days, know that certain undefined soul-forces may be driven to a special climax through some abnormal conditions, through—one can really say—abnormal pathological conditions. Such cases undoubtedly exist and are critically described in books, so that everyone can test them, whenever the human will (and we shall see how this is possible) becomes transformed and thus attains cognitive power. Since the human will is directed towards the future, it is able, under certain pathological conditions, to have a premonition of events which prepare themselves, of events which will take place in the future out of the whole connections of a person's life. It is a matter of indifference whether we call this a foreboding, or whether we give it any other name. But it is a fact that under certain pathological conditions of a lighter nature, which do not clearly appear in the form of illness, a person may foresee, in the form of a picture, that he will, for instance, in fourteen days be thrown from his horse. All precautions will be useless, for he cannot perceive the accompanying circumstances. He has simply had a foreboding, he has simply foreseen an event about to take place.

The critical objection which must be raised by one who really knows the spiritual connections of man in a deeper sense, is that in the case of Schleich's patient, the factors which brought about his sudden death on the following night, can simply have already existed and that he had had an inner presentiment of his approaching death. Such a presentiment need not be fully conscious; it can quite well remain in the subconscious depths of the soul. But its influence upon consciousness manifests itself in symptoms which can be designated as nervousness and restlessness. One does all manner of unpremeditated things, and it is quite possible to prick one's finger with an inky nib under the influence of the nervousness arising from such a premonition. The person in question therefore simply knew unconsciously (let me use this paradoxical expression) that he would die. He did not clothe this in the statement that he had a presentiment of his death, but he grew nervous, pricked his hand with the nib and clung to the belief that he would have to die through blood poisoning. Thus it was not a case of death through auto-suggestion, but the man in question had had a presentiment of his coming death and all his actions were determined by this. In that case Schleich simply mistakes cause and effect, there is no auto-suggestion, as Schleich supposes, to the effect that a conscious thought exercised so strong a suggestion that death ensued; but death would have arisen in any case and the death-presentiment was the cause of the patient's fixed idea.

You see, even such things can be viewed critically, if another, undoubtedly possible thing is borne in mind; namely, that certain subconscious conditions which always exist in the soul, faintly rise to the surface of ordinary consciousness, but masked. In the unconscious depths of the human soul many conscious manifestations have quite a different aspect, and ordinary consciousness simply gives them a different interpretation.

Let us now turn to the other case, that of Sir Oliver Lodge. Undoubtedly you are all acquainted with the phenomenon known as “second sight.” Through an intensification of the human cognitive forces, it is possible to perceive things which cannot be perceived by the ordinary sound senses; it is possible, as it were, to see things in a way which is not in keeping with the ordinary conditions of environing space, so that this perceptive faculty can, so to speak, transcend space and time. This fact supplies the critical objection which must be raised even against the conscientiousness of an Oliver Lodge. For Sir Oliver Lodge uses this experimentum crucis in order to prove that his son's soul and none other must have spoken to him from the Beyond. But those who know the fine and intimate way in which second sight works, and that under certain abnormal conditions the intimate character of such a perceptive capacity is really able to overcome space and time (mediums always possess this perceptive faculty, though in the great majority of cases this is not to their advantage) those who are acquainted with this fact, also know that a person endowed with second sight can go to the point of giving a description as in the case of Sir Oliver Lodge's son, a description which may be characterised as follows:—

The two photographs arrived in London two or three weeks after the séance. The attention of the people who were present at the séance was turned towards these pictures, that is to something pertaining to the future. And this fact pertaining to the future could be interpreted by a kind of second sight which the medium possessed.

In that case, it can no longer be said that Raymond Lodge's soul shone supersensibly into the room where Sir Oliver Lodge was making his experiments. Here, we simply have to do with something enacted completely upon the physical plane, that is to say, with a vision of the future surpassing the ordinary perceptive capacity, but which does not justify the belief that a soul from beyond the threshold manifested itself in the séance room.

I mention these two examples and the objections against them, in order to awaken in you a feeling for the conscientiousness and for the critical attitude of anthroposophical spiritual research. The spiritual investigation practised in Anthroposophy does not at first proceed from any abnormal phenomena (the two last lectures proved this), but from completely normal conditions of human life, which appear in the forces of cognition, of the will and of feeling. Anthroposophical research seeks to develop these forces which enable one to gain a knowledge of the super-sensible worlds, in order to be, as it were, inwardly entitled to this knowledge, and in order to gain the true conscientiousness required in a training which strengthens thought.

Meditation exercises, such as those recently described to you, strengthen our thought to a high degree, so that our way of thinking becomes just as alive and intensive as sensory perception. Then there are the will exercises which I have already mentioned to you, and which will be characterised more fully in these lectures. Will-exercises require above all an intensive observation of normal life, we must become quite familiar with the conditions in which we normally live.

A short time ago, a scientist published a brief resume of the science of Anthroposophy inaugurated by me. This man is in no way a blind believer. He briefly recapitulates what I have been giving you as Anthroposophy, a material which already constitutes a voluminous literature. He recapitulates it, at the same time declaring that he is neither for nor against Anthroposophy, but then he makes a remark which has the semblance of being that of a strong opponent, although the author is neither an opponent nor a follower. I must confess that this cutting remark pleased me exceedingly, particularly if seen in the light in which Anthroposophy appears in comparison with the rest of modern culture. The writer remarks that in the light of ordinary consciousness many of my statements produce an irresistibly comical effect. I must admit that I like this remark for the following simple reason: When things are mentioned, such as Sir Oliver Lodge's case, or the other case reported by me, people prick up their ears, because in a certain way this appeals to their sensationalism and because it differs from what they are accustomed to hear.

This does not seem irresistibly comical to them. But when an Anthroposophist is obliged to establish a connection with altogether normal and human things, with human memory, or with the ordinary expressions of the human will, and explains that through certain exercises human thought may be intensified and that through self-education the will can be developed so that one changes and is able to penetrate as a transformed human being into the super-sensible world—and because he uses ordinary words designating things which ordinarily surround us, words which people do not like to apply to anything else—then he may produce an “irresistibly comical effect.” Many things therefore have such an irresistibly comical effect on people who only wish to apply the words to things to which they are applied in ordinary life. To an anthroposophical spiritual investigator, such views on Anthroposophy frequently appear like a letter which some one is supposed to read, but instead of reading it begins to make a chemical analysis of the ink with which it is written. I must confess that many statements on Anthroposophy really appear to me as if a person were to analyse the ink used in writing a letter, instead of reading it.

The essential point in the foundations of Anthroposophy is that one starts from completely normal human experiences, that one has a good knowledge of modern scientific truths, of modern ethical life, and develops these very things more intensively, so that one can penetrate into the higher worlds through an intensification of the cognitive forces which already exist less intensely in ordinary life and in science. One must of course have an understanding for these ordinary human experiences. One must pay attention to thoroughly ordinary normal experiences, which, however, we are not very much interested in observing carefully. Things must, so to speak, become enigmas and problems. Although they form part of ordinary life, one easily fails to see their enigmatic character. And here already begins for many people the “irresistibly comical effect,” that is, when one begins to say: The questions connected with man's alternating conditions of waking and sleeping must above all be looked upon as enigmas.

During our life, we continually change over from the condition of waking to that of sleeping, but we do not take much notice of this pendulum of life, swaying between the conditions of waking and sleeping. The strangest theories have been advanced in this connection. I might talk for a long time, were I to mention some of these theories relating to the alternating conditions of waking and sleeping. But let me mention only one, the most well-known and usual one, namely that one simply takes for granted that when the human being is awake he gets tired and when he is sufficiently tired goes to sleep, and that sleep in its turn counter-balances fatigue. Sleep (this can be described in one or the other way, more or less materialistically) eliminates the causes of fatigue.

I should like to know if radical supporters of this theory can really say that fatigue is the cause of sleep, when for instance, they observe a person who really has no cause whatever for getting tired during the day—let us say, a fat gentleman living on private means, who goes to a more or less solid concert or to a lecture, not late in the evening, but in the afternoon, and who falls asleep not after the first five minutes, but after two minutes!

These things at first may really present a slightly comical aspect, but if they are viewed from every side, their earnest enigmatic character must stand before our soul. Those who believe that the alternating conditions of waking and sleeping can be studied with the aid of the ordinary scientific methods applied to-day, will never reach a satisfactory solution of this problem. Even such completely normal questions of life cannot be approached with the ordinary cognitive forces, but with a thinking intensified by meditation, concentration and other soul-exercises described in my book Knowledge of the Higher Worlds and in my Outline of Occult Science, and also with transformed forces of the will.

What is attained when we try to strengthen thought by earnest meditation? I already explained to you that meditation must begin by strengthening thought to such an extent that it becomes a transformed memory. Our ordinary memory contains inner pictures which reproduce the experiences of our ordinary earthly life since our birth. Through memory, the picture of some real event stands before the soul, and that our soul-life is healthily connected with the external world in which we live, is guaranteed by the fact that we do not somehow mix up things fantastically, but that our memory-pictures indicate things which really existed.

We must therefore come to the point of being able to place before our soul, in the imaginative understanding described in the last few days, pictures which resemble our ordinary memory pictures. These pictures simply arise by our more and more bringing meditation concepts into our consciousness, and thus strengthening the soul-faculty of thinking, just as a muscle is made strong through exercise. We must reach the point of strengthening thinking to such an extent that it can live within its own content, in the same way in which we ordinarily live within our sense-experiences through our senses.

When such exercises have been made for a sufficiently long time, when we really attain to such a living way of thinking, then something develops which may be designated as a plastic form-giving, morphological way of thinking. Our thinking then contains a living essence, it has a living content which can ordinarily only be found in sense-perception. In that case we begin to notice something new: What modern natural science brings to the fore, is a source of regret to many, it constitutes materialism. But Anthroposophy which aims through its methods at penetrating into the super-sensible worlds, must in a certain sphere become thoroughly “materialistic,” stimulated in the right way by modern science.

This is the case if we learn to strengthen our thinking in the right way, if we can have before us, in imaginative thought, images which are just as alive as sense-perceptions and with which we deal just as freely as with sensory perceptions. When we perceive something through our senses we know unmistakably that we see Red or hear the note C sharp and that these are impressions which come to us from the external world, not impressions which rise out of our own soul. In the same way we know through imaginative thinking that the images which rise up before us are not empty phantasms produced by the soul, but that they are a living essence within, resembling sensory perception.

When we inwardly experience this emancipation from the body, this freedom which also exists in sense-perception, we also know what constitutes memory in ordinary life. When we remember something, we always plunge into our physical body; every memory-thought is connected with a parallel physical or at least etheric bodily process. We learn to know the material importance of that life which constitutes the ordinary life of memory. We then no longer ascribe the contents of memory to the independent soul, as does Bergson, the French thinker, but we know that in the ordinary memory-process the soul simply dives down into the body and that the body is the instrument which conjures up our memories. Now we know that only by imagination we reach the stage of being able to think independently of the body, of being able to think in ordinary life only with the soul, which we never do otherwise. In ordinary life we perceive through our senses, we abstract our thoughts from the sensory perception and retain them in our memory. But this process of retaining the thoughts in memory implies that we dive down into our body.

Imaginative knowledge alone shows us the true process of memory and that of sensory perception. Imaginative knowledge shows us what it means to live in free thoughts, emancipated from the body. It also shows us what it means to dive down into the physical organism with our thoughts, when we remember something. Even as we learn to know these things through an intensification of thinking, through an enhancement and strengthening of thought by meditation, so we may learn to know through the will how to pass through a kind of self-training which leads to similar results.

In ordinary life, the will only acquires a certain value when it passes over to external action; otherwise it remains mere desire, even though we may cherish the highest ideals, the most beautiful ideals, even though we may be true idealists. The highest ideals will remain mere desires, if we are not able to take hold of the external physical reality.

What characterises a desire, a wish? It has the peculiar quality of being abstracted and withdrawn from the world of reality. Symbolically one might say: When we only have desires, this is like drawing back the feelers of the soul. We then live completely within our own being, within the soul-element. But we also know that desires are, to begin with, tinged by the human temperaments. A melancholic person will have desires which differ from those of a sanguine person. The physical foundation of desires could soon be discovered by those who investigate these matters conscientiously with the aid of natural-scientific methods. The etheric foundation of desires can therefore be seen in the temperament, but their physical conditions can be perceived in the special composition of the blood or in other qualities of the bodily constitution.

This calls for that critical attitude mentioned at the beginning of my lecture; such a critical attitude shatters, I might say, many a pleasant dream. Allow me to give you a few indications which show how such pleasant dreams can be dispelled.

I certainly do not mean to be irreverent, nor do I destroy any ideal through lack of reverence, for I have a deep feeling for all the beauty contained, for instance, in the mysticism of a St. Theresa or of a St. John of the Cross. Do not think that I am second to anyone in admiring all the beauty contained in such mystical expressions. But those who have some experience of the special way in which, for instance, St. Theresa or St. John of the Cross produced their visions, know to what extent human desires have a share in these visions. They know that desires which live in the soul's depths have a share particularly in mystical experiences, and these desires may lead a spiritual investigator to study the bodily constitution of these mystics. Nothing is desecrated when a spiritual investigator draws attention to such things, when he indicates that in certain organs he discovers an inner state of excitement, that the nerves exercise a different influence on certain organs, thus producing a certain effect in the soul, which may even take on the beautiful aspect of the visions described by St. John of the Cross or by St. Theresa, or by other mystics of that type. We are far more on the right track if we seek the foundation of such visions, which are so beautiful and poetic in the case of St. Theresa and of St. John of the Cross, in certain bodily conditions than in the beholding of some nebulous mystery.

As I have said I do not wish to pull to pieces something which I revere as much as any other person in this room, but the truth must be shown, and also the critical attitude derived from an anthroposophical foundation. It must be shown that an anthroposophist above all should not fall a prey to illusions. Above all, he should be free from illusion in regard to human desires which are rooted in the human organism, desires rooted in the physical human organism which flare up, come, so to speak, to boiling point, if I may use this expression, and lead to the most beautiful visions.

A person who wishes to become a spiritual investigator in the anthroposophical sense, should not only strengthen his thinking through meditation, but he should also transform his desires through self-training.

This can be done by taking in hand systematically that which otherwise takes place as if of its own accord. Let us honestly admit that during our ordinary life we allow events to guide us far more than we ourselves guide the course of our life. In ordinary life this or that thing may influence us, and if we look back ten years into our past earthly existence, we find that the external conditions and the people whom we met, unfolded within us a side of our character which now presents a different aspect from what it was like ten years ago.

A person who earnestly strives to become an anthroposophical spiritual investigator must, in this connection, also make exercises which influence the will. The ordinary will in life acquires a meaning when directed towards external actions. But an anthroposophical spiritual investigator must apply the impulses of the will to his own development, to his own life. He should be able to pursue the following aim: “In regard to this or that characteristic or expression of life, you must change, you must become different from what you were.” Though it may seem paradoxical, it is a great help if we begin to change something within us through our own initiative, through our own impulse; if we change some strongly rooted habit, or even a small trifle. I repeat that it can be something quite insignificant, for instance, one's handwriting. If someone really strives with an iron will to change his handwriting, the application of energy required for the transformation of a habit may be compared with the strengthening of a muscle because the will is strengthened. By growing stronger and by being applied inwardly instead of outwardly, the will begins to exercise certain influences in man. The transformations in the external world once produced by the effects of the will, now become transformations within human nature.

If we do exercises of the will, as described in detail in anthroposophical books, we reach the point of transforming our life of desire, so that this becomes emancipated from the human organisation, even as our thinking emancipates itself from the body through meditation.

During the moments in which we live in anthroposophical research, we are no longer in a condition which may be described by saying that the wish is father to the thought. When we exercise this self-training, this application of education of oneself at a maturer age, our wishes and desires become an inner power which unites with the emancipated thinking. This leads us to a real perception of the true nature of the will-impulses in ordinary life, and to a perception of the true nature of thoughts in ordinary life. Even as we ordinarily perceive red or blue, or hear C sharp or C, so we now perceive thoughts as realities; we learn to know the will-impulses objectively, that is to say, separated from our own being.

In this way we reach the point of having a right judgment of the alternating conditions of waking and sleeping. Only by rendering thought objective through exercise, as objective as a sense-perception, so that we are no longer connected with our body as in the case of a remembered thought, only with this thinking developed in free meditation, can the act of falling asleep be rightly grasped and perceived.

A person who seeks to gain insight into the normal act of falling asleep, with the aid of the ordinary cognitive forces, may set up one hypothesis after the other, but he will not be able to recognise the true nature of sleep.

This strengthened thinking which we acquire, and on the other hand our transformed desires, are those which show us that when we fall asleep we can, in a certain way, still follow the moment in which sleep takes hold of us; we look, as it were, upon the act of falling asleep and we learn to know that when we go to sleep we do not simply have before us a changed bodily condition, but that we really slip out of our body with our independent soul-life; we go out of our body and we leave something behind—namely, our thoughts.

We can leave our thoughts behind consciously, when we fall asleep, only because our thinking has been intensified. The thoughts remain behind with the body and fill it in the shape of formative forces. We notice that we have abandoned our body only with our feeling and with our will. But by perceiving with what part of the soul we leave the body, we obtain at the same time an objective certainty that we have an independent soul-essence and that we go out of the body with this independent soul-essence.

And now we know that what we leave behind on the bed on falling asleep, is not only something which can be investigated by physiology, anatomy and biology, but that it is permeated by the web of thoughts, This web of our thoughts must first be made strong enough, so that we can abandon it consciously, in the same way as we consciously turn our face away from colours and leave off looking at them. Through this strengthened thought we know that we leave behind on the bed our physical body and a body of forces containing thoughts which act like forces; we leave these bodies behind so that they may exist independently between falling asleep and waking up.

These thoughts, these morphological thoughts described to you in recent lectures, exist in our ordinary consciousness only as reflected images. They too have a reality, and with this reality they fill out our physical body as a special etheric body.

Now we know that when we fall asleep we abandon our sensory body and our thought body. (I might also say, the physical body and the etheric body, or the physical body and the body of formative forces). We abandon these bodies with our will and with our feeling. In ordinary life our constitution does not enable our consciousness to remain clear, it is not strong enough to maintain consciousness unless it is filled out by thoughts. Consciousness, such as we have it in ordinary life and in ordinary science, must unite with the body and experience within the body the thoughts of the body; only then it is fully conscious. But when the soul goes out of the body as mere feeling and will, we ordinarily become unconscious.

But a person who attains to the imaginative thinking referred to here recently, experiences the moment of falling asleep consciously, and he can produce conditions which resemble ordinary sleep, except that they are not unconscious, but that forces are at work within him and that he can really experience the organism of feeling and of the will; that is to say, he really experiences that part of his being which can emancipate itself from the body.

If we thus learn to know the moment of falling asleep, we also learn to know the moment of waking up. We now learn to judge that the moment of waking up really consists of two parts: Our attitude on waking up is the same as when a sense-impression is produced. Whenever we wake up, something must stimulate the soul. This need only be our own body, which has slept long enough and which produces this stimulus in its changed condition. But even as there is a stimulus in every sensory impression, so there is always a stimulus when we wake up, and this stimulus works upon our feeling, which left the body when we fell asleep. Even as the eyes and the ears perceive colours and sounds, so the emancipated soul now perceives through feeling something which is outside; the moment of waking up is a perception through feeling; we take hold of the body when we wake up. The independent will takes hold of the physical organism in the same way in which we ordinarily move an arm or a leg. Waking up really consists of these two acts.

In regard to falling asleep and waking up, we have now learned to know the alternating connection between the independent soul which leaves the body every night with its feeling and with its will, and the conditions in which the soul lives from the moment of waking up to the moment of falling asleep, when it is united with the body. Anthroposophical investigation is therefore based upon a strengthening of the capacities of thinking and of the will, so that we are able to observe and really perceive things which we ordinarily cannot perceive. And if in this way we are able to perceive the alternating conditions of sleeping and waking, we are then capable of passing on to something else.

For if we continue more and more in the exercises described in the recent lectures and indicated in detail in the books already mentioned we come to the point that we do not always fall asleep when we leave the body, but that we can at will draw out of the body our feeling and our will and really look back upon the body. Then the human body is as objective as a desk or a table in ordinary life. We learn to know a thing only because we are no longer connected with it, no longer penetrated by it subjectively, because it stands before us as an object.

The object which stands before us when we go out of the body with the will and with the feeling is above all the physical body. To-morrow we shall see that this perception outside the body gives us a new aspect of man's physical being. We perceive, above all, the body of formative forces, consisting of a web of thoughts, but active thoughts. We look back upon it as if it were a mirror. And then we are confronted by the strange fact that whereas formerly we were subjectively or personally connected with our thoughts, we now face this world of thoughts as if it were a photographic plate; in looking back upon our body our thoughts stand before us like a photographic plate. This is the same as the miniature reflection of the world which we ordinarily have in our eye. Even as the eye is an organ of sight through the fact that it can reproduce the world within itself, so the etheric and the physical body which remained behind, become a reflecting apparatus, where something becomes reflected through the soul and spirit, whereas the eye only gives us a physical reflection of something outside. By leaving our thoughts behind in the physical body, we see through this mirror not only the web of thoughts, but also the world.

The course of soul-spiritual events can therefore be described in detail, when the cognitive forces are intensified through meditation and a self-training of the will, in order to gain knowledge of the super-sensible worlds. Such a training enables us to develop certain conditions in which we are outside our body, but which do not resemble sleep; they constitute something which is indicated in my books as the continuity of consciousness. In higher knowledge we really go out of the body with our emancipated soul-being. We can recognise that we have left the body through the fact that the mirror of thoughts is now no longer within us, but outside. We go out of the body, yet we remain completely self-conscious, as already explained.

We are able to return into the body whenever we like; we do not fall a prey to hallucinations or visions, but we can follow the whole process with mathematical precision. Since the whole process can be observed in this way, we are also able to judge the ordinary events of earthly life when we return into the body. Now we know what it is like to dive down into the body with the emancipated soul. We not only learn to know the act of falling asleep, when we abandon the body, but now we also learn to return at will into our body with the emancipated soul.

It leaves a special impression upon us when we once experience this emancipated soul and then dive down again into the body, so that the soul becomes imprisoned by the body. The soul-spiritual world which was round about us when we were outside the body, now ceases to exist for us. We feel as if this world had vanished and that the body absorbs us as we dive into it. We also learn to know what it is like to abandon the body; we see how the thoughts go away from us, for they remain with the body, and how we abandon the body with the feeling and willing part of our soul. But in abandoning our body we feel at the same time that the spiritual world begins to rise up before us.

What knowledge have we now gained? Through the processes of waking up and of falling asleep, we have learned to know birth and death. We have experienced how the human being unconsciously abandons his physical and etheric organism with his feeling and with his will and how he returns into the body when he wakes up in the morning.

When we have made the above-mentioned exercises, we grow conscious where formerly we were unconscious, upon leaving our body. In full consciousness we now experience in advance a process which takes place when we die. And when we dive down into our physical body on returning from the spiritual world, when the thoughts outside vanish and once more appear as mere images, asserting themselves within the personality as something which is not real, then we learn to know the process of birth.

Whereas the ordinary scientific methods content themselves with the ordinary understanding, with ordinary thoughts which are applied to external observations and experiments that remain connected with us, anthroposophical investigation transforms the personality by rendering thought objective and by using the body as an all-embracing sense-organ. I might say that the body becomes one large eye. This eye, however, is outside and it is simultaneously a photographic plate.

The world into which we penetrate through spiritual investigation, the soul-spiritual world, now reflects itself in the external world as thought. An insight into completely normal processes, such as sleeping and waking, or birth and death, now enables us also to attain an inner vision of the soul-world, we perceive everything that pertains to the soul. Now our own experience enables us to distinguish whether what Professor Schleich designates as death through autosuggestion was merely an unconscious representation, or whether what was described by Sir Oliver Lodge, was “second sight.”

We can now recognise the attitude of a person who is not a conscious spiritual investigator, but whose independent soul is thrust out of the body by some abnormal conditions. This may be due to some illness of the physical body. Let us suppose that there is a lesion in an organ; this may be quite sufficient to cause the soul-spiritual being of a person not yet capable of independent spiritual vision to be driven out of the physical body not because he falls asleep, but owing to a pathological condition of the body, so that he now obtains an imperfect perception of things which a spiritual investigator perceives consciously and methodically.

We need not deny the truth of the abnormal observations which are interesting those people to-day who wish to go beyond the sphere of ordinary, trivial facts. But we can look upon such abnormal observations critically, and such a critical attitude is due to the fact that the spiritual science of Anthroposophy is not the caricature which many people suppose it to be, but by awakening special spiritual forces and by fully recognising the scientific conscientious method acquired by humanity in the course of the past centuries, it endeavours to rise up to the super-sensible worlds. And since the human being is connected with the super-sensible worlds with the innermost, immortal kernel of his being, spiritual investigation alone can recognise man's mortal and immortal essence. This will be explained more fully in tomorrow's lecture.

Through the fact that the human being dives down into his eternal part, that he does not only build up an anthropology transmitting a knowledge which can only be gained through the physical body, but through the fact that he builds up an Anthroposophy, transmitting a knowledge which man as independent being, obtains through his soul and spirit, through this fact the human being really learns to know the world in its true aspect.

The task of my next two lectures will be to describe the true being of man, his immortal, everlasting being, and the true aspect of the universe, from the stand-point indicated to-day.

Had I not spoken to you yesterday, I could not give you to-day's lecture in the form in which I intend to give it. This is not only because this lecture is to be a continuation of yesterday's lecture, but because the facts concerning man's true being which are accessible to anthroposophical research at first appear so paradoxical that it is necessary to know the sure foundation upon which such truths are based. I think that I explained to you sufficiently clearly that both in the direction of a critical attitude and in that of a conscientious form of investigation, Anthroposophy is well able to compete with everything which modern people are accustomed to consider as a scientific method and a scientific mentality.

The subject of to-day's lecture is man's true being which, lying at the foundation of his external physical being, forms and guides it. Spiritual science above all can show that man's physical being belongs more than one generally thinks to the development of the world as such, and this connection with the whole evolution of the world will form the subject of my next lecture. Earnest-minded people, and also earnest scientists have now a different view of man's true being than a few decades ago, at the height of materialism.

But the anthroposophical facts which will now be set forth will perhaps be rejected most strongly of all by those who seek to approach the element of soul and spirit in man by adhering, as it were, to the more materialistic aspect of science.

We can see that people now begin to take an interest in the causes which produce certain abnormal soul-conditions in man which subject him to hallucinations and delusions, to suggestion and auto-suggestion. People are now specially interested in these abnormal psychic phenomena, because they can be investigated in the same way in which physical experiments are carried on, without the unfolding of the soul's dormant forces, concerning which I spoke in my last lecture. People with an abnormal spiritual life are simply approached experimentally, and the phenomena are investigated in the same way in which one makes experiments in a laboratory.

Such people, and many who are not a prey of abnormal soul-conditions, frequently believe that unusual psychic conditions, visions or hallucinations, constitute some means of penetrating more deeply into man's true being; they even think that in these abnormal conditions a kind of revelation from the real spiritual worlds can be received.

Now that man's true being can be investigated in the light of Anthroposophy, it is possible to throw light upon the real meaning of these abnormal psychic conditions. Yesterday's critical examination of certain facts may have convinced you from the very outset that anthroposophical spiritual research can confront even such abnormal phenomena with a strictly critical attitude.

Another kind of phenomenon confronts us when it is possible to perceive certain thoughts of certain people under conditions of time and of space which must undoubtedly be designated as abnormal. These cases are now being discussed quite seriously by modern scientists. Telepathy is a phenomenon of this kind. During certain psychic conditions, thoughts can be perceived through telepathy without the ordinary instrument of the senses; indeed these thoughts can even be perceived at a distance. One also speaks of telekinesis, or of certain forces proceeding from the human being which manifest themselves simply through influences at a distance, without the physical intermediary of the human being, so that it appears as if it were possible to unfold will-power and to transmit it into space without the medium of the body. In scientific circles experiments have already been made with the application of scientific methods, experiments falling under the category of teleplastic, in which phantoms and apparently physical forms appear in connection with a person, or in his close proximity. It is clearly evident that these forms consist of a fine substance, of an etheric substance, and' that plastically they are permeated by something rooted as plastic force in human thinking, by something existing inhuman thought.

We therefore speak of telepathy, telekinesis and teleplastic. When anthroposophical spiritual science confronts these phenomena, it must again raise the critical question: Do these phenomena proceed from that part of the human being which, as explained yesterday, abandons the physical and the etheric body of man, at the moment of falling asleep, that sentient and volitional being which remains outside the body from the moment of falling asleep to the moment of waking up? Are the phenomena known as telepathy, telekinesis and teleplastic an activity of man's eternal soul-spiritual essence, of that part which we learned to know as his feeling and volitional being, or are they perhaps simply an activity of that part which remains behind on the bed during sleep, consisting solely of the physical and of the etheric body, or the body of formative forces?

If these phenomena are merely activities of the latter, they belong to that part which vanishes when we die, no matter how wonderful and extraordinary they may appear to us. For when we die, the part which remains behind on the bed during sleep, vanishes. What constitutes man's immortal, eternal being, that which abandons the physical and etheric body during sleep, as a rule also abandons the physical body when we are under some hypnotic influence, in the phenomena of telepathy, telekinesis and teleplastic. We must therefore say: These so-called wonderful phenomena cannot point to anything connected with man's eternal being; no matter how abnormal they are, they are connected with that part of his being which separates from him when he dies and which connects itself with the element of the earth. In that case they are only able to indicate a world which vanishes when the human being passes through the portal of death.

The spiritual science of Anthroposophy must therefore raise this critical objection in regard to certain phenomena which are widely recognised to-day, in the same way in which such objections had to be raised in regard to the phenomena described yesterday. It will be essential to know what Anthroposophy has to say concerning such phenomena, on the foundation of its investigations connected with man's true immortal essence.

Perhaps I may once more draw attention to the fact that through the exercises of meditation, through the exercises of thought and of the will mentioned yesterday and in other lectures which were given here, a condition can be created, particularly in regard to man's feeling and volitional part, which resembles the sleeping state, although it is radically different from sleep.

Yesterday I described to you how the sentient and volitional being in man, which is ordinarily unconscious and as it were lifeless, can be filled with inner life, with light and power, so that it is possible to create a condition in which man's feeling and volitional parts are outside the physical body as is the case during sleep, and in which these independent soul-spiritual parts can be used for anthroposophical research. In that case we no longer live in a dark world which renders us unconscious, but we are instead surrounded by a spiritual world, where the first object upon which we can look back is our physical body and our body of formative forces. This body of formative forces supplies to the inner soul-spiritual being, which has abandoned the physical and etheric body, a mirrored reflection of the world, in the form of thoughts which are now perceived as forces. Our thought-world, which was formerly connected with us, is now thrown back to us as mirrored reflections by the physical body which we left behind, so that we obtain an image of the world not because we obtain pictures of the external world through our sensory organs, for instance through the eye, which transmits us conscious experiences of the physical world, but because we now gain an image of the world's spiritual foundation through the fact that the human organism becomes as it were a sensory organ, which is now outside the human being, like any other object.

Through gradual progress in anthroposophical research, and by growing inwardly stronger and stronger, we can learn to know this being which is outside. I already explained to you that this condition in which an anthroposophical investigator lives, differs from everything which people experience in a visionary form, through hallucinations or through other psychic conditions. A spiritual investigator is always able to maintain a controlled, sound state of consciousness while investigating the higher world. He is in a condition which can really be designated as swinging to and fro from the perception of the spiritual world to that of the physical world. In other words, he can alternately live outside his physical body and his sensory perceptions, as already described, and return to his full consciousness, to his ordinary capacity of thinking, feeling and willing, so that he can judge his super-sensible experiences with his everyday thinking, feeling and willing, with his normal, cool-headed common sense, with the capacities with which he ordinarily judges life in general. The results of spiritual-scientific investigations can therefore be judged quite critically; a strictly critical attitude can be adopted towards the higher experiences which confront the soul of a spiritual-scientific investigator.

In abnormal soul-conditions we do not have this alternating from one state of consciousness to another. People who have visions or hallucinations cannot return at will, when they consider it best, to their ordinary, calm state of mind, through an effort of the will; that is to say, they cannot return at will into their physical body. They are led into such abnormal conditions by an involuntary sub-conscious element which produces hallucinations and visions, and the total absence of criticism in regard to their abnormal conditions is a fact which must be indicated over and over again, whenever the results of anthroposophical, spiritual-scientific research are brought into connection with things which have a visionary or hallucinatory character.

By swinging to and fro from a higher state of consciousness to the ordinary way of seeing things and to ordinary consciousness, we more and more attain the capacity to look back upon our physical and etheric bodies, which now exist objectively outside our soul-spiritual kernel; we look back upon the physical and etheric bodies with forces developed in the sentient and volitional part of our being. By ascending to the imaginative state of consciousness, we now really learn to know what we have before us as a picture of another world. The important point to be borne in mind is that through the imaginative and inspirational knowledge described in my last lectures, we really learn to form a judgment upon the physical body and the body of formative forces, which we now see from outside.

To use a comparison, it is as if we first had before us a picture and were to learn the corresponding reality which it represents by gaining a knowledge of the laws of perspective. But the reality which we gather from an ordinary picture is, after all, only an inner soul-experience, whereas the larger perspective in which we objectively look upon the physical body and the body of formative forces, is a real experience of facts. For we learn to know that the physical body and the body of formative forces contain, in an image, what we ourselves were, before descending into the physical world through birth or conception.

In this perspective, something frees itself from what we thus see before us and leads us back into the spiritual world through which we passed before we united ourselves through birth or conception with the physical substance given to us by our parents and ancestors, and transmitted by the physical stream of heredity here on earth. We can survey the soul-spiritual world which surrounds us before we came down into an earthly existence; it is the world which contains the forces that became united with our physical form, transmitted by our parents and forefathers.

We now learn to know ourselves in our pre-existence, in our pre-natal condition, and the characteristic fact which rises up before us is that in this picture representing man's pre-existent being we actually see the world reversed, in comparison with a physical perspective. In a physical perspective we see the nearest objects most clearly of all, and the further off they lie, the more they grow indistinct; this characterises the perspective of the spatial world.

But matters appear reversed in the perspective which now rises up out of the human being that remained behind. The things most closely related with our physical life on earth are those which are most familiar to our present experience; in reality we do not know our own inner being during our physical life on earth. Our physical life on earth is something which darkens our eternal being, our innermost kernel. But when we look into the pre-existent world, the things which we perceive spiritually first of all are not those which are most familiar to us in earthly life, not the closest, nearest things, but we first perceive the more distant things. If we have ascended through the three stages which can be developed through exercises as higher stages of knowledge, in accordance with descriptions contained in my book Knowledge of the Higher Worlds, then Imagination, Inspiration and Intuition really enable us to obtain a complete soul-spiritual picture of the universe, leading us back to a past life on earth.

Even as a physical perspective is limited in the distance, so the image which we obtain of a world in which we lived in a pre-existent condition is limited by a past earthly life which opens out to us through intuition. The spiritual science of Anthroposophy does not speak of anything fantastic nor of some logical inference when it speaks of the repeated lives on earth, for this knowledge is gained through cognition, it is a fact which presents itself to the real spiritual vision. But this spiritual vision, this spiritual perception, must first be drawn out of the depths of the soul. We then obtain a positive knowledge of the fact that man's physical body, man's etheric body or the body of formative forces, plastically contain those essential forces which lived in the human being during the time between death and a new birth.

This also explains that we have developed out of a spiritual world into the physical world. Within the physical body, which man carries not merely as a covering but as a kind of instrument, and within the etheric body, containing the living forces which lie at the foundation of the organs, of metabolism and growth, within these bodies which appear objectively before us in spiritual vision, lives the soul's inner kernel, which is plastically moulded into them, the soul's essential being, as it has developed in a soul-spiritual world since the last death until the last birth. When we abandon the physical and etheric body with our sentient-volitional being, we learn to know what we thus leave behind us, as the last thing, as it were, to which we longingly turned on growing old, so to speak, in the spiritual world; the last thing to which we turned in our existence between death and a new birth before “dying” in the spiritual world. Even as we perceive that our physical body begins to fade at a certain age, on approaching death through old age, so we perceive that our soul-spiritual being begins to fade in the spiritual world in which we then live.

This fading away of our soul-spiritual being reveals itself in our longing for the physical world, for a corporeal physical incarnation. Consequently that part which lives in our physical and etheric body constitutes, as it were, the last phase of our existence above in the spiritual world. During our sleep, when we go out of our physical body as sentient-volitional beings, we leave behind our past.

What do we then take with us? If we realise the fact that we leave behind our past, we can also realise the fact that what is ordinarily an unconscious experience from the moment of falling asleep to the moment of waking up, is that part of man's being which passes through the portal of death and re-enters a soul-spiritual world. That part of man's being which could not dive down into the physical and etheric body, which remained behind, as it were, that part goes out every night when we fall asleep, and it also passes again as a being of feeling and will, through the portal of death. Thus eternity becomes guaranteed to man through this real perception.

And if we now look back to what is striven for without any understanding by a certain modern scientific direction which clings to external, superficial facts in order to investigate phenomena such as telepathy, teleplastic and telekinesis, we see that these phenomena are really connected with man's past, with the part which perishes when he dies, with something which cannot constitute anything pertaining to the real super-sensible world, but only to forces which are connected with the human being in the physical realm of the earth.

If we vividly imagine that part of our pre-existent being which descends into a physical embodiment through conception and birth, we can understand that in its development it absorbs the forces and substances transmitted by the hereditary stream; it also takes in forces during the course of earthly existence which are absorbed through the process of nutrition and breathing and through everything which the human being receives from the external world. The human being only exists as a full reality in that being that descends into physical embodiment from a pre-existent, pre-natal life. Within the mother's body it already enters into and envelops itself with physical matter and later on draws in substance through breathing, nutrition, and so forth.

Only when the human being is awake, only during this normal condition of life, the part which man thus incorporates into himself enters into connection with his true being, with his sentient and volitional being, through the physical and etheric bodies. When the human being is awake, there exists a normal connection between his sentient-volitional being and his thinking capacity, which is bound up, as we already have seen, with the etheric body and with the physical body.

Let us now suppose that in a hypnotic condition man's sentient and volitional being is drawn out of the physical and the etheric body. The hypnotised man whom we then have before us, consists merely of the body of formative forces and of the physical body, with all the physical substances and forces which he has absorbed from the external physical world. There are many reciprocal relationships between these substances and forces and the environing world, and all this enters the human being. When the sentient, volitional part of man is outside the physical and etheric body, it is possible to observe the influence of these physical substances. Through anthroposophical investigation, we discover that this does not pertain to man's immortal essence, to man's inner kernel, but that it is something which pertains to the external world and which unites with his immortal part, something which became incorporated into it in the past.

The same thing can appear if the person succumbs to some kind of illness. In a normal condition, a diseased organ can be felt through pain, sickness, and so forth. This is the case when the volitional-sentient being is rightly connected with the physical and etheric body. But if the physical or even the etheric body is somehow deformed by illness, then through the disease of some organ, some inner member of the soul and spirit, the sentient-volitional being in man dives down more deeply into his animal-physical nature than is the case in a normal state of consciousness, when the memories are only thrown back like mirrored reflections. When the physical organs are sound, the human being dives down into his physical body only to a certain degree; but if the organs are diseased, if only one organ is diseased, the soul-spiritual being not only dives down as far as the point where pain arises in the normal course of an illness, but it dives down deeper still. The soul-spiritual being unites with the physical organism. Whereas in the ordinary course of life man's sentient-volitional being is normally connected only with the sensory and with the nervous system, it now becomes connected with the lower animalic organs and with the vegetative organs, so that the involuntary conditions of hallucination and of visionary experience arise. One sees that hallucinations and visionary experiences, as well as other similar conditions, are entirely united with man's physical and etheric bodies, and that therefore, they can only be experiences which vanish when the human being dies and can throw no light whatever upon the super-sensible world in which we live between death and a new birth. There is, however, one phenomenon attested by sound scientific research, namely that in a mediumistic condition it is possible to perceive thoughts of a certain importance, and sometimes one can be amazed at the very clever thoughts voiced by a medium in trance, i.e. by a person who is in a kind of hypnotic state, thoughts which would not be possible to him in a normal state of consciousness.

Does this fact contradict the explanations given above? It does not contradict them, because not only the physical body, but also the etheric body can exercise an influence in space, without the medium of the physical body. Even quite normal people, particularly those who have a spark of genius in them, may produce thoughts and phantasies which are not limited to the body of formative forces, and because these transcend normal life and even the human being himself, they go out, as it were, into the universal cosmic ether, which we shall learn to know in our next lecture.

We can really say that the artistic thoughts which transcend normal life continue to swing in the universal cosmic ether, thoughts which appear—if I may use this expression—in superhuman artistic creations and experiences. These thoughts whirr about in the cosmic ether.

People who prepare themselves through exercises of the will and meditation described yesterday, know that man does not only produce things physically, by physical deeds. They know that thoughts which are not required for the maintenance of individual life (individual life requires thinking forces which change into forces of growth) are imparted to the universal cosmic ether. When the etheric body is in some pathological condition, when it is deformed or when it becomes mediumistic through trance, then the thoughts which whirr about in the cosmic ether and which do not enter our normal consciousness, can penetrate into a person deprived of his soul-spiritual part and manifesting as a medium. And when, for instance, the thoughts of a dead person imparted to the universal ether manifest themselves through a medium, it is possible to believe that one is really perceiving the thoughts, the present thoughts of the departed soul, whereas in reality one only perceives the echo of thoughts rayed out before death, when that person was still living on the earth.

This is what should always be borne in mind, through a sound, critical, spiritual-scientific attitude. We should be aware whether we merely confront thought-echoes, or whether the development of super-sensible forces really enables us to penetrate into the super-sensible world to which we belong after death and before birth. Telepathy is merely an etheric transmission of thoughts with the exclusion of the senses. In telekinesis certain forces producing changes in the physical body through nutrition or through other physical substances, are stimulated to action in space without a physical intermediary. The human being only consists of about 10 per cent of solid substance; he is a liquid column in regard to the remaining 90 per cent. But he also consists of finer materials, extending to the etheric. In a pathological condition, when an organ is diseased, so that the soul-spiritual part dives down too deeply into the animalic part, it is possible to impart thoughts with the aid of these finer substances which are rayed out in a certain way. Teleplastic also arises in this way. In teleplastic the fine substantiality which is rayed out can be given form, and these forms moulded by thought may even be filled with light and radiance. Plastic forms arise, such as those described in the books of Schrenk-Notzing and of others. These works are always on a scientific level, and preclude any idea of swindle or fraud.

But in all these cases we simply have to do with activities proceeding from that part of man's being which perishes when he dies. They do not supply us with anything which can lead us into the real super-sensible world.

We penetrate into the real super-sensible world when we are able to observe things outside the body with the aid of our sentient-volitional being, through a systematic training and intensification of our normal soul-capacities and by maintaining our normal state of consciousness. In that case we can survey the past which appears in the physical and in the etheric body, the past which we rayed out from a spiritual world and which plastically moulded our physical and etheric substances.

And since we first perceive most clearly of all, so to speak, the things which lie further off, and only gradually the things in closer proximity, we are able to see as far as the point of our death in a preceding life. As described in my Theosophy this perception of our pre-existent, pre-natal life, enables us to give a description of man's experiences after death. We then describe things, as it were, from a reversed perspective. And thus all the descriptions which I have given you on man's conditions and experiences after death, are based upon that spiritual perception which can be attained in the manner I described yesterday and again to-day.

One can say that it is impossible to gain any direct experience of the higher worlds unless we first acquire it through an earnest striving after knowledge. Through the strengthening of thought, as described yesterday, we must create the possibility of being outside the body in a fully conscious state and of looking back upon it. This can only be attained by intensifying our thinking power. But we must also learn to make distinctions. Everything which comes from a preceding life lies open to our perception, but everything which pertains to the future is only accessible to inner experience.

These inner experiences are meagre in comparison with the mighty super-sensible tableau of pre-existent life which confronts us, for our prenatal existence can really form the content of a fully developed science. But anything which we can gather concerning the future will very much depend upon the inner strengthening of our sentient-volitional being, when it is outside the body. This sentient-volitional being can also be observed in its course of development during the physical life on earth, as it gradually matures for a higher state of existence after death. Differences become evident, if we first observe that part of man which ordinarily abandons him unconsciously during sleep, in a more youthful stage of life and then observe it in a maturer stage. The sentient-volitional being which abandons the body of a younger person during sleep, is more filled with a reflective, thoughtful element. We observe that it unconsciously reverberates the thoughts which the human being harbours. When a person grows older, he no longer carries out of his physical body so many thoughts when crossing the portal of sleep, but he takes out with his sentient-volitional being into the external world, forces of character, forces contained in his developed impulses of the will.

We can therefore say: During our earthly life, we gradually change from a being in whom thoughts are the predominant element, into a being who manifests in his soul-spiritual part more the echo of forces which constitute his character. Essentially speaking, we do not pass through the portal of sleep with our thoughts, for we leave them behind when we fall asleep and they shine forth through the physical body. We leave behind the thoughts which animated us during our earthly life from birth to death. We learn to look upon them as external thought-forces of the world; later on, after death, we learn to know them as an external world. We pass through the portal of sleep with these forces which have formed our character, which constitute our inner moral development. If we wish to interpret rightly every phase in the perspective which appears to us in the world of our pre-existent life, we must first gain this capacity through the development of our normal soul-forces.

In the previous lecture, I have already described to you that when a person intensifies his life of thought through meditation and concentration, so that he can live in thoughts in the same way in which he ordinarily lives in sensory impressions, in an inner life of thoughts as powerful, living and intensive as the life of the soul when it surrenders to sensory impressions, then he attains to imaginative knowledge. This inner thought-life intensified to the stage of imaginative consciousness, now enables him to confront not only the memory tableau of his past earthly life up to the present moment, but he surveys everything pertaining to his physical earthly organism, shaped and moulded by the body of formative forces. His first super-sensible experience is to look back from the present moment upon his whole earthly life, as far as childhood, in the form of a mighty tableau.

I already mentioned in my last lectures that the tableau which can thus be experienced, resembles in some points a fact which even serious scientists discuss to-day, for it is sufficiently attested that such a picture arises when a person is in mortal danger, with hardly any hope of escape. A drowning person, for instance, may experience in a great tableau that which constitutes the etheric time-body of formative forces; he looks upon this body.

Supersensible knowledge enables us to obtain this same survey, which constitutes the first experience after death through the right interpretation of the perspective described to you of our pre-existent, pre-natal life.

Then we recognise the fact that when the human being passes through the portal of death, he perceives for a short time, lasting only a few days (approximately as long as a person is able, in accordance with his organisation, to do without sleep for a few days) a kind of tableau, giving him a survey of his past earthly life in a kind of thought-web, but consisting of pictures. We obtain, for a short time, this survey of our earthly life, when we pass through the portal of death. I might say, that we face our earthly life without the participation of our feelings and of our will, purely in a kind of passive survey; after death, we learn to know this first condition as I have described it.

We must first gain this experience through super-sensible knowledge, through meditation and concentration, etc. But we require another kind of training if we wish to interpret rightly in this tableau the connection between our past earthly life and the life after death.

In our earthly life, and even in ordinary science, we generally surrender ourselves passively to the external world with our thoughts, feelings and will-impulses. We keep pace with the external world. We experience the Yesterday, then in connection with it the To-day, and a little later, the To-morrow. And the inner reflections of our thoughts, feelings and will-impulses, developed within the soul, are connected with the external course of time, as a continued natural experience. This, as it were, gives our ordinary thinking and feeling a kind of support, but man's thinking cannot reach the required degree of intensification, enabling it to make super-sensible investigations, if it passively submits to the external course of time. Other exercises are now needed; we must try—if I may use this expression—to think backwards. When the day is over, we should pass in review all that we have seen during the day, but we should not do this in the form of thoughts, nor critically, but in the form of pictures; we should, as it were, see everything once more, in the same way in which we see things through our phantasy but from evening to morning in reversed sequence. We should acquire a certain practice in this thinking backwards in the form of pictures. It is relatively easy to think backwards larger portions of the day, but in order to have a reversed picture of the day's course, atomistically small portions must also be surveyed backwards, and this must be practised for a long time.

We can then advance to other exercises; for instance, we can seek help by trying to experience a drama backwards, from the Fifth Act back to the First, try experiencing melodies inwardly, by hearing, as it were, soul-spiritually. We can thus attain the capacity of looking upon our life's memories (this is something different from the life-tableau described above) by conjuring them up before our soul backwards, in the form of imaginative pictures, so that our whole life stands before us, from the present moment back into the past. By making such exercises, we emancipate our thinking from the external course of time. The deeply rooted habit of following the course of time with our thinking and feeling must be overcome. By forcefully thinking backwards we are gradually enabled to make use of a far greater and stronger capacity of thinking than that employed for a merely passive thinking. Our thinking power can be essentially strengthened just by this way of thinking backwards.

And we then discover something which undoubtedly seems paradoxical to the normal consciousness and to the ordinary understanding. But in the same way in which one looks upon the physical world with conceptions flowing in the stream of time, so one gradually comes to look upon the spiritual world, when one's thinking has been emancipated from its connection with the external course of time.

This produces a further capacity which enables one to observe the new experiences and to interpret rightly, from the perspective already described, the things connected with the life-tableau which one sees for a few days after death.

After this life-tableau, we can see how man once more passes through his life, by living through it backwards in very real and vivid pictures. Man experiences, as it were, the soul-world before experiencing the spirit world. He lives backwards through life, from his death to his birth, but more quickly than during his earthly existence from birth to death. He lives through this life backwards.

The capacity to perceive this is acquired by the already mentioned exercises of thinking backwards. And now we gain a conception of how after death man experiences in this reversed course of soul-life everything that he experienced here on earth in his physical body. But he now experiences all these things with his soul, and he can see everything that harmed his progress morally. By this very living backwards through time, he can now survey from a higher standpoint what he would like to change in life. For he can see how certain moral defects handicapped his development towards perfection. But since he now experiences all this in a living way, it does not remain in the realm of thought. In this reversed course of soul-life—I might say, in this soul-life which he develops backwards, thought does not remain abstract, for abstract thoughts were left behind with death; thought now develops as a thinking force. It becomes an impulse which leads the human being to make amends during his next earthly life, in some way to experience facts which are opposite to those which now come before his soul. In the soul there develops something which in the next life appears in the form of subconscious longings to approach this or that experience in life. In this living backwards through our past life, we develop the desire to experience in our next earthly life events or facts which counterbalance those which we have gone through in the past. And so this reversed course of development contains the seed of something which we unconsciously bring with us when we are born again, something which can be described somewhat in the following way.

This is generally not accessible to the ordinary consciousness; nevertheless it lives in man. But observe merely with your plain common sense something which super-sensible research establishes as a fact—namely, how we approach some decisive fact in life.

Let us suppose that during one of our earthly lives we meet another human being in our 30th or 35th year (I will take a decisive event) and that he becomes our life-companion with whom we wish to share our further destiny in life, that we discover that our souls harmonise. An ordinary materialistic person will say that this was pure chance. Deeper minds—there are many, and they can be traced in history—have however reflected a little over this problem: If we now look back in life from this decisive event, if we survey what preceded it, what came before that, and still further back ... we find that the course of our life tending towards this event followed a definite plan. Sometimes we discover that an event which we thus experience in our life, a fact having such an incisive influence upon our life, appears like the organic conclusion of a well defined plan.

If we have first constructed such a plan hypothetically and lead it back as far as our birth, and if we then survey it with the aid of cognitive forces developed through meditation, retrospective thinking, will-exercises, we must really say to ourselves: This hypothetical plan which you constructed, may sometimes appear like a mere phantasy, but it is not always so. Precisely for decisive facts in life, it often reveals itself as of greatest importance that the human being carries within him from his birth a subconscious longing, and that guided by this longing, which he perhaps interprets quite differently in the various epochs of his life, he makes the first step, the second step and all the steps which finally lead him to the event which he formed as a seed during his retrospective experience after death and which carries him through his new earthly life as an undefined longing. We thus shape our destiny ourselves in an unconscious way. This enables us to recognise what we encounter during our earthly existence, this destiny or Karma, as it was designated in the ancient, instinctive, clairvoyant wisdom of the Orient. This destiny, on which our happiness and unhappiness, our joy and pain in life depends, we can learn to recognise by looking upon the sequence of our earthly lives.

A man will naturally very soon be inclined to say: How do matters then stand in regard to freedom,?—For if man is guided by destiny, how do matters stand in regard to human freedom?—Indeed, a solution of the question of destiny can only be gained by striving earnestly with the problem of freedom. At this point allow me to insert something personal, for it undoubtedly has an objective significance. In the early nineties of the past century I wrote my Philosophy of Spiritual Activity. The task of this book was to establish the experience, the fact of freedom. From man's own inner experiences I sought to characterise the consciousness of freedom as an absolute certainty. And the subsequent explanations which I have tried to give as a partial solution of the problem of destiny, such as the sketch which I gave you now, I consider to be in entire harmony with the descriptions of human freedom. Those who study my book Philosophy of Spiritual Activity will find however I was obliged to renounce speaking of freedom of the human will at first, and to speak instead of a freedom experienced in thought, in pure thinking emancipated from the senses. In thoughts which consciously arise in the human soul as an ethical, moral ideal, in thoughts which have the strength to influence the human will and to lead it to action, in such thoughts there is freedom. We can speak of human freedom when we speak of human actions shaped by man's own free thinking, when he reaches the point, through a moral self-training, of not allowing his actions to be influenced by instincts, passions, emotions or by his temperament, but only by the devoted love for an action. In this devoted love for an action, can develop something which proceeds from the ideal strength of pure ethical thinking. This is a really free action.

Spiritual science now enables us to discover that during sleep thinking as such, the thinking which lies at the foundation of free ethical actions, remains behind in the mirroring physical body. It is thus something that man experiences between birth and death. Even if human life were not of immense value also from other aspects, the inclusion of the impulse of freedom in our experiences between birth and death renders our life on earth valuable in itself. In our physical existence on earth we attain freedom by developing thought as such, when thought loses the plastic force which it still has within the etheric body and is developed as pure thinking in the consciousness which we have in ordinary life.

In the early nineties of the past century I was therefore obliged to set forth a very daring thought in my Philosophy of Spiritual Activity. I had to speak of moral impulses in the form of ethical ideas and had to explain that these do not come to us from Nature, but through intuition. At that time I spoke of “moral phantasy.” Why?—In my Philosophy of Spiritual Activity I explained that these ethical motives stream into man from the spiritual world, but at first in the form of pictures. He receives them from the spiritual world as intuition.

But we thus come, as it were, to the other pole of what we experience here, in the physical world. Everywhere in the realm of Nature we discover necessity, if we look out into it with our sound common sense and with a scientific mentality. If we look into the world of moral impulses, then we discover freedom, but to begin with, freedom in the form of mere thought, of pure thinking, in the intuition that lives in the thinking activity. At first we do not know how these moral forces enter the will, for we perceive ethical intuitions unconsciously. So we have on the one hand Nature, to which we belong through our actions, and on the other hand our ethical experience. Through natural science alone, we should lose the possibility to ascribe reality and world-creative forces to these ethical intuitions. We experience Nature as it were, in its whole dense grossness, in its necessity. And then we experience freedom, but we experience it in the finely-woven impulses of thinking which reach the imaginative stage, and since these do not form part of Nature and can be experienced in free activity, we know that they come from the spiritual world, as I have indicated in my Philosophy of Spiritual Activity.

But something must now be inserted between these intuitions which are entirely of a picture-nature and unreal and which only acquire reality through ethical life, between these intuitions and the objective cognition of Nature and its laws. It is imagination and inspiration, which arise in the way I have described, that now insert themselves. In that case intuition too undergoes a change. The impulse which first appeared only in pure thinking, becomes as it were condensed into a spiritual reality.

In this newly acquired intuition, gained through imagination and inspiration, we do not learn to know our present Ego, but the Ego that passes through repeated lives on earth and that carries our destiny through these repeated earthly lives. In passing through these repeated earthly lives which moulded our destiny, we are not free. Yet we can always insert free actions into this web of destiny during our different lives on earth. Just because the imaginative intuition enables us to experience ethical impulses (not as realities, but as something which we can freely accept), we can weave freedom into the web of destiny during a definite earthly life. The fact that destiny bears us from one earthly life into another, does not render us less free than the fact that a steamer can carry us from Europe to America. Our future is determined by the decision to travel arrived at in Europe; yet within certain limits we are always free, and we can move about freely while we are in America. This is how destiny is borne from one earthly life into another. But to the world of facts which we thus experience during our repeated lives on earth, we can insert what wells up out of freedom during a definite life.

And so we see that those who struggle with the problem of freedom and see the solution in the contemplation of ethical ideas which can at first only be grasped through moral phantasy, but which penetrate from the spiritual world into the physical world of man,—we see that those who in this way acquire an understanding for the problem of freedom, have prepared themselves thereby for the comprehension of destiny, which enters human life almost like a necessity.

If we attain this intuition and understand the interweaving of destiny and freedom and thus intensify still further the forces acquired through meditation, concentration, retrospective thought, etc., we are able to contemplate, that is to interpret further the facts which appear to us in the spiritual perspective.

What now is attached to this retrospective experience is a life which takes its course in a purely spiritual sphere in which we now live towards a subsequent life on earth. In this spiritual sphere our experience is just the reverse of our experience during our earthly life. Here on earth, our inner experiences can, to begin with, only be perceived inwardly, as pictures. We do not experience our inner being with our ordinary consciousness, for our waking consciousness makes us experience the external world. We look out, as it were, from our own centre into the environing spatial world, into the spatial sphere, the external world. We are within ourselves and the external world is outside.

During our existence between death and a new birth this conception is just reversed: We are now centred in a world which constituted our external world here on earth, and the external world on earth now becomes a kind of inner world.

The inner world of human nature, which was not accessible to us during our earthly life, can now be experienced as an external world. And during our life between death and a new birth, our inner being becomes the world! And the world becomes our Ego.

And inasmuch as we experience something which is now higher than the world which surrounds us here on earth (for man is the crown of creation, he bears within himself a sphere which is higher than the surrounding world), we have within us a more valuable world during our existence between death and a new birth. The world which we thus experience as our own environment, but which is actually the mysterious world of man's inner being, is experienced creatively. In the spiritual world we experience these forces creatively, in common with higher spiritual Beings that surround our soul-spiritual being, in the same way in which the kingdoms of Nature, the plants, the animals and the minerals, surround our physical being on earth.

In communion with these spiritual Beings, we experience the forces out of which we gradually mould not only our destiny, the seed of our destiny, but also our prototype in the soul-spiritual world. This is the real prototype, that soul-spiritual being, which after a certain time is filled with the longing to incorporate again, to send down the prototype into a physical body, the prototype which it first shaped in living thoughts in the spiritual world. And since it must become united with a physical body, since it can only reach perfection in a physical body, this soul-spiritual being is filled with the impulse and longing to reincarnate here on earth. Out of the spirit comes that being from an existence lying before birth, or before conception, and unites with the physical body.

A true conception of the way in which man develops here on earth as a physical being (more exact details will be given the day after tomorrow) can only be gained if we can grasp the fact that what develops in the mother's body is only something which receives from a higher world the real being of man.

Natural science has a certain ambition and dream, consisting in the hope to discover one day the complicated chemical structure of cells, indeed of the most perfect cells, the reproductive cells, the germ cells of the human embryo. The spiritual science of Anthroposophy approaches this same problem, but with quite different means and from entirely different points of view. And Anthroposophy is able, in a certain way, to point out the direction in which to seek that which develops in the mother's body as germinative cell of the human embryo. Here we do not come across complicated chemical combinations, but in reality with a chaotic state of matter. We do not have before us a highly complicated chemical combination or some molecular structure, but a chaotic condition, a chaotic vortex of the ordered structure which exists in a crystal and in a chemical molecule. In the germinative cell matter is not developed to a further organisation, but it is pushed down into chaos, and from the corresponding substance, from the substance which becomes chaotic, then develops something which can now receive what comes down to it from above; the super-sensible man coming from the spiritual worlds.

The development of physical man will only be grasped if physical research is brought to the point of being able to see how the physical human germ by leading matter back to chaos, becomes capable of receiving the soul-spiritual germ which comes down from pre-existence. Only in this way it is possible to understand how the soul-spiritual part descending from the soul-spiritual world becomes united through conception and up to birth with what has de-materialised itself in the germ, in the early embryonic stage. All who carefully study the form and development of the embryo can find, even in its physical development, the confirmation of to-day's description, whereas this embryonic development will always remain a riddle to those who cannot consider it in this way.

To be sure, if we really wish to know man's true being we must receive from super-sensible research what also belongs to man. On earlier occasions, I have, for instance, pointed out that in the science dealing with the lower kingdoms, people would everywhere consider foolish things which are looked upon as wisdom in the investigation of the human being.

I already gave you the example of a magnet-needle, with one of its ends pointing North and the other one South. Now it would certainly not enter anyone's mind to say that the forces which it manifests are only contained in the magnet needle, in the space occupied by that needle. One looks upon the earth itself as a great magnet which exercises its influence upon the magnet-needle and which determines its direction. The magnet-needle is included in the structure of the whole earth-organism.

In this case one transcends the single thing, in order to recognise the great comprehensive whole and its inter-relation with the single object. Yet in the case of man one seeks to recognise everything pertaining to man by studying the development of the germ cell through the microscope and by contemplating only what is enclosed within the human skin! Just as little as the forces of the magnet can be explained through the magnet, just as little is it possible to know what develops in the human being if one does not bring him in relation with the whole world, not only with the spatial world, but also with the world of time; it is not possible to understand the' human being unless one goes back to his pre-existent, pre-natal being, revealing itself, as described, to super-sensible vision. We learn to know this pre-existent being when man lays aside his physical body here on earth, when we see his etheric body dissolving in the cosmic ether—we see this pre-existent being passing once more through the portal of death in order to begin a new cycle leading to a further adjustment of life's facts and to a higher perfection.

This is how man stands within the evolution of the world, if we look upon his essence as such. What we now receive, inasmuch as we bear our soul-spiritual being down to earth, pertains to the evolution of the world and must be included in the cosmic development, as we shall see in the next lecture. The human being will only be understood if what has been explained to-day is at the same time inserted into the being and becoming, that is, into the whole cosmic development. For man can only recognise the world by recognising himself. And what constitutes the universe is reflected in earthly life, and the human being lives through it after death and before birth. From this sphere he takes the forces which he himself incorporates with his physical body at birth or conception. The universe and man belong together not only outwardly, but also inwardly. Man bears the world within himself; the world as a totality forms man's being. The question which we have raised is therefore partially answered to-day; it will be fully answered, to the extent allowed to-day by science, in my next lecture.

In conclusion let me say a few more words. I want it to be really understood that the facts explained by the spiritual-scientific investigator are based upon the development of forces which ordinarily remain unconscious to the soul, but that from the anthroposophical standpoint, the spiritual-scientific investigator proceeds in such a way that he clothes the facts obtained through super-sensible vision in the thoughts which are ordinarily used in science. Everywhere he takes his thoughts with him. For his research-work must always be accompanied by that pendulum swinging from the super-sensible to the physical world. He must always stand as his own critic by the side of his higher being endowed with super-sensible vision. Consequently even those who have not made such exercises can really examine and test with their own thinking all the facts brought forward by the spiritual investigator; they can test them with their own thinking, if only they follow in an unprejudiced way their own sound common sense. It is really not true that only a spiritual investigator could test the facts brought forward by spiritual research. In the present time, we have grown too accustomed to the manner of thinking connected with external matter, with the external sequence of natural facts, and we find that a spiritual investigator cannot supply proofs valid for this' way of thinking. But those who penetrate into all the circumstances, understand the connection existing between the ordinary sound common sense and the methodically developed understanding of science, of external science. And those who think critically, and with sufficient lack of prejudice test all the facts advanced by the spiritual investigator, will be able to do this, even though they themselves are not endowed with super-sensible vision. The spiritual investigator brings forward everything in such a way that it can be tested. Those who say that a spiritual investigator merely relates what he sees through his own super-sensible vision without supplying any proofs, resembles a person who is accustomed to think that everything which he finds on earth stands upon a firm ground, and when someone explains to him a solar system immediately asks: What then does that rest upon?

Perhaps he does not perceive that it rests upon itself, that it is freely borne by its own forces. A person who asks for proofs resembles one who asks: On what foundation does a solar system stand then? He resembles such a person if he asks for ordinary proofs and means such proofs as can only be asked for the external sensory world, where it is possible to discover, without any proof, the things which the senses perceive, the existence of which can be proved through the senses.

But human thinking does not only exist for this purpose; human thinking can also rise to things which are demonstrable not only through sound common sense upon the foundation of sensory experience, but to things which are carried by their own inner forces, like a spiritual planetary system. Try to examine in this way, by applying it to anthroposophical spiritual investigation, the results obtained by such a self-supporting, self-demonstrating thinking; you will then find that the facts advanced by a spiritual investigator are inwardly just as surely founded—even without the so-called external supports—as a planetary system supports itself freely in cosmic space, and that a supporting foundation is only needed by what is terrestrial and heavy. This however must be remembered: that thinking must also become really free, it must become something which can carry itself inwardly, if sound human intelligence is to find a proof for the facts which spiritual research advances in connection with the being of man and the evolution of the world. That from this standpoint it is possible to prove everything, I shall hope to develop in my next lecture on the nature of world evolution, following the explanations now given on the nature of man.

The thoughts which I have been putting before you, will show you that the acquisition of real super-sensible knowledge entails above all, with the aid of the exercises already described, that the two sides of human nature which are usually inexactly designated as man's inner and outer being should be distinctly separated. Perhaps it may be pointed out that in ordinary consciousness one does not make an exact distinction between man's inner and outer being, when speaking of these. The way in which I characterised the going out of man's sentient and volitional being during sleep and the becoming conscious in super-sensible knowledge outside the physical body, shows us that just this super-sensible knowledge enables us to separate distinctly those parts which are usually described vaguely in ordinary consciousness as man's outer and inner being.

I might say that by this separation man's inner world becomes his outer world, and what we usually consider as his outer world becomes his inner world.

What takes place in that case? During sleep, man's sentient and volitional being abandons what we have called his physical body and etheric body, or the body of formative forces, and then this sentient-volitional being looks back upon the physical body and the etheric body as if they were objects. We showed that in this retrospection the whole web of thought appears outside man's inner being. The world of thought which fills our ordinary consciousness and which reflects the external world, does not go out with man's true inner being in falling asleep, but remains behind with the physical body, as the true forces of the etheric body. In this way we were able to grasp that during our waking state of consciousness we cannot grow conscious of that part which goes out during sleep and which remains unconscious for the ordinary consciousness. (Self-observation can easily convince us that during our ordinary waking consciousness the world of thoughts produces this waking state of consciousness).

In that part of the human being which goes out of the physical and the etheric bodies during sleep, there is a dull twilight-life, and we only learn to know this inner being of man when super-sensible knowledge fills it, as it were, with light and with warmth, when we are just as conscious within this inner being as we are ordinarily conscious within our physical body. But we also learn to know why we have an unconscious life during our ordinary sleeping condition. Consciousness arises when we dive down into our physical and etheric bodies at the moment of waking up. And by diving down into the physical body, we make use of the senses which connect us with the external world. As a result, the sensory world awakes and we thus grow conscious in it.

In the same way we dive down into our etheric or life-body, that is to say, into our world of thoughts, and we grow conscious within our thoughts. Ordinary consciousness is therefore based upon the fact that we use the instruments of our physical body, and that we make use, so to speak, of the etheric body's web of formative forces. In ordinary life, man's true inner being, woven out of feeling and will, is not in a position to attain consciousness, because it has no organs. By making the thought- and will-exercises of which I have spoken, we endow the soul itself with organs. This soul-element, which is at first indistinct in our ordinary consciousness, acquires plastic form, even as our physical body and our etheric body acquire plastic form in the senses and in the organs of thought. Man's real soul-spiritual being therefore obtains a plastic form.

In the same measure in which it is moulded plastically and acquires (if I may use this paradoxical expression) soul-spiritual sense-organs, the world of soul and spirit rises up round our inner being. That part of our being which ordinarily lives in a dull twilight existence and which can only perceive an environing world, namely the physical world, when it uses the physical and etheric organs of perception, thus acquires plastic form and enters into connection with a world which always surrounds us, even in our ordinary life, though we are not aware of it, a world in which we lived before descending into our physical being through birth or conception, as described the day before yesterday; a world in which we shall live again when we pass through the portal of death, for then we shall recognise it as a world which belongs to us and which is not limited by birth and death. But there is one thing which rises up before us when we enter the spiritual world. We cannot enter this world in the same abstract theoretic manner with which we can live in the physical world and in the world of thoughts or of the intellect. In the physical world and in the world of thoughts we use ideas and thoughts, which as such, leave us cold. With a little self-observation anyone can discover that when he ascends to the sphere of pure thinking, when he surrenders to the external sensory world without any special interest or a close connection with it, the external physical world, as well as the world of ideas, really leaves him cold. We must learn to know this in detail from particular examples in life. We should note, for instance, how different are the inner feelings with which we consider our home, from those with which we look upon any other strange country which is indifferent to us. This will show us that in order to have a living interest for the environing world, our feeling and our will must first be drawn in through special circumstances. Feeling will indeed always dive down into the physical world when we awake, obtaining from this physical world a connection with the senses and the understanding. The fact that love or perhaps hate are kindled in us when we encounter certain people in the physical world, the fact that we feel induced to do certain things for them out of compassion, all this demands the inclusion of our feelings and of everything which constitutes our inner being, when we come across such things in the external physical world. How conscious we are of the fact that our inner life grows cold, when we rise up to spheres which are generally called the spheres of pale, dry thought and of theoretic study!

The being which lives in a dull twilight state from the moment of falling asleep to the moment of waking up, must, as it were, connect itself during the waking daytime condition with thoughts and with sensory experiences through an inner participation in these processes, thus giving rise to the whole wealth of interest in the external world.

And so we recognise that in life itself feeling and will must first be drawn into the sense world and into the world of thoughts. But we perceive this in the fullest meaning of the word only when through super-sensible knowledge, we become free from the physical and etheric bodies, and have experiences outside them within our sentient-volitional being.

And hence it is evident that we must begin to speak of the world in a different way from how we speak in ordinary life, in ordinary consciousness. The dry ideas, the laws of Nature which we are accustomed to find in science and which interest us theoretically, though they leave us inwardly cold, these should be permeated with certain nuances and expressions which characterise the external world differently from the way in which we usually characterize it.

Our inner life acquires greater intensity through super-sensible knowledge. We penetrate more intensively into the life of the external world. When we try to gain knowledge, we are then no longer able to submit coldly to inner ideas. No doubt one is then exposed to the reproach that the objectivity may suffer through a certain inner warmth, through the awakening of feeling and of a subjective sense. But this objection is only raised by those who are not acquainted with the circumstances.

The things perceived through super-sensible knowledge make us speak differently of the super-sensible objects of knowledge. These do not change, they do not become less objective, for in fact they are objective. When I look upon a wonderfully painted picture, it does not change through the fact that I look upon it with fire and enthusiasm; I should be a cold prosaic person if I were to face one of Raphael's Madonnas or one of Leonardo's paintings with a purely analytical artistic understanding, quite coldly and without any enthusiasm. It is the same when the spiritual worlds rise up in super-sensible knowledge. Their content does not change through the fact that we connect ourselves with these worlds with inner feelings, far stronger than those which usually connect us with the external world and its objects.

When speaking from a knowledge of the higher worlds, many things will therefore have to be said differently, the descriptions will have to be different from those which we are accustomed to hear in ordinary life. But this does not render these worlds less objective. On the contrary, one could say: The subjective element which now breaks forth from the physical and etheric bodies becomes more objective, more selfless in its whole experience. And so the first experience which we have when going out of the physical body and experiencing our inner being consciously (whereas otherwise we always experience it unconsciously) is a feeling of absolute loneliness.

In our ordinary consciousness we never have the feeling that by dwelling only within our inner self, independently of anything in the world pertaining to us, complete loneliness fills our soul, that we ourselves, with everything which now constitutes our soul-spiritual content, must rely entirely upon ourselves.

The feeling of loneliness which sometimes arises in the physical world, but only as a reflection of the real feeling, though it is painful enough for many people, becomes immeasurably intensified when we thus penetrate into the super-sensible world. But we then look back upon that which reflects itself as the spiritual environment in the mirror of the physical and etheric body which we left behind. We grow aware, on the one hand, of a complete feeling of loneliness, which alone enables us to maintain our Ego in this world ... for we should melt away in this world of the spirit, if loneliness would not give us this Ego-feeling in the spiritual world, in the same way in which our body, our bodily sensation, gives us our Ego-feeling here on earth. To this loneliness we owe the maintenance of the Ego in the spiritual world. We then learn to know this spiritual world as our environment. But we know that we can only learn to know it through the inner soul-spiritual eye, even as we see the physical world through our physical eyes.

It is the same when the human being abandons his physical and etheric bodies by passing through the portal of death, and in this connection I shall enlarge the explanations already given yesterday. It is true that in this case the physical body is given over to the elements of the earth and that the etheric body dissolves, as I described, in the universal cosmic ether. But what we learned to know as our physical world, through our feeling and will, the world in which we experienced ourselves through the ordinary consciousness between birth and death, this world remains to man. The physical body filled with substance and the body of formative forces permeated by etheric forces, are laid aside with death, but what we experienced within them remains as a mirroring element.

From the spiritual world we look back through death, through which we have passed, into our last earthly life. Just because we have before us this last earthly life as a firm resistance which mirrors everything, just because of this, everything which surrounds us as we pass through the soul-spiritual world between death and a new birth, can also reflect itself. Through these experiences we perceive everything rising up in a far more intensive life than the one which we learned to know here in the physical world. And we first perceive as a soul-spiritual being everything with which we were in some way connected through our destiny, through our Karma. The people we loved, stand before us as souls. In our super-sensible vision we see all that we experienced together with them.

Those who acquire spiritual, super-sensible knowledge, already acquire imaginative vision here in the physical world, through everything which I described to you. Those who pass through the portal of death in the ordinary way, acquire this faculty, though it is somewhat different from spiritual vision on earth, they acquire it after having passed through the portal of death. From the sheaths of the physical and etheric bodies which were laid aside, emerges everything with which we were connected by destiny, or otherwise, in this earthly life—it undoubtedly arises in a different way when those whom we left behind still live on the earth, where the connection with them is more difficult, but when they follow us through death, this connection exists in the free, soul-spiritual life. Everything in our environment with which we were connected as human beings rises up before us. To super-sensible knowledge, the fact that people (if I may now express myself in words of the ordinary consciousness) who belonged together here in the physical world find each other again in the soul-spiritual world, after having passed through the portal of death, is not a belief to be accepted as a vague premonition, but it is a certainty, a fact just as certain as the results of physics or chemistry. And this is in fact something which the spiritual science of Anthroposophy can add to the acquisitions of modern culture.

People have grown accustomed to a certain feeling of certainty through the gradual popularisation of a scientific consciousness. They strive to gain some knowledge of the super-sensible worlds, but no longer in the form of the old presentiments handed down traditionally in the religious beliefs, for they have been trained to accept that certainty which the external world can offer. In regard to that which lies beyond birth and death the spiritual science of Anthroposophy seeks to pave the way to this same kind of certainty. It can really do this. Only those who tread the path already described, the path leading into the spiritual worlds, can carry the knowledge acquired in physics or chemistry further, out into the worlds which we enter when we pass through the portal of death.

Not everything of course, appears to us in this way when we look back upon our physical body through super-sensible knowledge outside the body. There is one thing which then appears to us very enigmatic, and this enigma can show us best of all that the spiritual science of Anthroposophy does not translate the truths which it includes in its spheres of knowledge into a prosaic, dry rationalism. It leads us to spiritual vision, or by communicating its truth it speaks of things which can be perceived through spiritual vision. But in being led to spiritual vision, we do not lose full reverence towards the mysteries contained in the universe, towards everything in the universe which inspires reverence and which can now be clearly perceived, whereas otherwise they are at the most felt darkly. This enigmatic something which I mean and which appears to us, is that we now learn to know man's relationship with the earth, particularly his relationship with the physical mineral earth.

I have already explained to you from many different aspects how our web of thoughts, which is connected with the physical body, remains behind, and in addition to what has been described to you, in addition to what reflects itself and leads us to a knowledge of man's eternal being, we can also recognise the nature of this mirror itself which we have before us.

One might say: Even as in the physical world we face a mirror and in this mirror the environing world appears simultaneously with our own self, so in super-sensible knowledge the spiritual world appears through this mirror. But just as we can touch the material mirror with its foil and investigate its composition, so we can also investigate this mirror of the super-sensible—namely, our physical body and our etheric body—when we are outside with our real soul-spiritual being.

And there one can see that during his earthly life man constantly takes in substances from the external world, in order to grow and to sustain his whole life. We certainly absorb substances from the animal and vegetable kingdoms, but all these substances which we absorb from the animal and vegetable kingdoms also contain mineral substances. Plants contain mineral substances, for the plant builds itself up from mineral substances. By taking in vegetable nourishment we therefore build up our own body out of mineral substances.

By looking back upon our physical body from outside, we can now perceive the true significance of the mineral substances which we absorb. For now spiritual vision reveals something of which our ordinary consciousness has not the faintest inkling, namely the activity of thinking. We have, as you know, left behind our thinking. Our thoughts continue, as it were, to glimmer and to shine within the physical body. Thus we can now observe the effects of thoughts in the physical body from outside, as something objective. And we perceive that the effect of thoughts upon man's physical body is a dissolution of its physical substances, which fall asunder, as it were, into nothing.

I know that this apparently contradicts the law of the conservation of energy, but there is no time now to explain more fully its full harmony with this law. The nature of my subject obliges me to express myself in somewhat popular terms. But it is possible to understand that the purely mineral in man, what he bears within him as purely mineral substances, must be within him because it must be dissolved by his thoughts. For otherwise his thoughts could not exist—this is the condition for their existence—his thoughts could not exist if they did not dissolve mineral, earthly substances, a fact also revealed by the spiritual sciences of earlier times, based more on intuitive feeling. This dissolution, this destruction of physical substances constitutes the physical instrumentality of thinking.

When our sentient-volitional part, our true inner being, lives within the physical body and within the etheric body and is filled by the activity of thinking, we now learn to recognise that this activity takes its course through the fact that physical substance is continually destroyed. We now learn to recognise how our ordinary consciousness really arises. We are not conscious because forces of growth hold sway in us, forces which develop in the rest of the organism through nutrition. For in the same measure in which the forces of growth are active within us, thinking is dulled. When we wake up, thinking must, so to speak, have a free hand to dissolve physical substances, to eliminate them from the physical body. To the spiritual science of Anthroposophy, the nervous system appears as that organ which mediates this secretion of mineral-physical substances throughout the whole body. And in this secretion of the mineral-physical develops just that thought-activity which we ordinarily carry with us through the world.

You therefore see that the spiritual science of Anthroposophy not only enables us to recognise the eternal in man, but also to know of the way in which this eternal works within the physical body; that, for instance, thought can only exist through the fact that man continually develops within himself the mineral substances, that is, something dead.

And so we can say: If we learn to know man from this aspect, we also learn to know death from another aspect. Ordinarily death confronts us as the end of life, as a moment in life, as an experience in itself. But when we throw light upon man's physical and etheric body in this way we learn to know the gradual course of death, or the separation of physical-mineral substance,—for death in fact, is nothing but the complete liberator of man's mineral-physical substance—we learn to know the continuous secretion of a dead, corpse-like element within us.

We recognise that from birth onwards, we are really always dying and only when with the whole body we accomplish that which we ordinarily accomplish through the nervous system, in a small part of the body, only then do we die.

We therefore learn to contemplate the moment of death by seeing it on a small scale in the activity of thinking in the human organism. And throughout the whole time that we pass through after death, we can only look back upon our physical body because the following fact exists: Whenever a thought lights up within you during your ordinary life, this is always accompanied by the fact that physical matter is secreted in the physical body, in the same way in which, for instance, physical substance separates from a precipitated salt-solution. This lighting up of thought you owe as it were, to this opaqueness, to this separating off of physical mineral substances. Inasmuch as you abandon the physical body, there is summed up in a comparatively brief space of time what lives in the continual stream of your thoughts. You confront the fact that in death you see lighting up as if all at once that which slowly glimmered and shone throughout your whole earthly life, from birth to death.

And through this powerful impression, in which the life of thoughts illuminates the soul like a mighty flash of lightning, man acquires the memory of his physical lives on earth. The physical body may be cast off, the etheric body may dissolve completely in the universal ether, but through the fact that we obtain in one experience this powerful thought-impression (to mathematicians I might say: this thought-integral in comparison with thought-differentials, from birth to death), we always have before us, throughout the time after death, as a mirroring element, our physical life on earth, even though we have laid aside our physical and etheric parts. And this mirroring element reveals everything which we experience when the human beings with whom we were connected by destiny in love or in hate, gradually come up, when the spiritual Beings who live in the spiritual world and do not descend to the earth, whose company we also now share, rise up before us.

The spiritual investigator may state this with a calm conscience, for he knows that he does not speak on the foundation of illusionary pictures; he knows instead that to super-sensible vision, when super-sensible vision arises through the organ of the physical and etheric bodies which are now outside, these things are just as real, can be seen just as really as physical colours are ordinarily perceived through physical eyes, or physical sounds through physical ears.

This is how the evolution of humanity forms part of the evolution of the world. If we study the development of the world, for instance, the mineral life on earth, we understand why there should be mineral, earthly laws. They exist so that they might also exist within us, and thinking is therefore bound up with the earth. But in perceiving how the Beings who have bound their thinking with the earth emerge from that which produces their thought, we also learn to recognise how man in his true being lifts himself above the merely earthly. This is what connects the development of the world with the development of humanity and unites them.

We learn to know the human being and at the same time we learn to know the universe. If we learn to know man's physical body and its mineralization through thinking, we also learn to know through man's physical body the lifeless mineralised earth. This created a foundation for a knowledge of the evolution of the world from its spiritual aspect also.

When we thus learn to know man's inner being, we can consider the development of the world in the light of the ordinary earthly experiences through which we have passed since our birth.

If you draw out of your memory-store an experience which you had ten years ago, a past event which you have gone through rises up before your soul as an image. You know exactly from the circumstances of life that it rises up as a picture. Yet this picture conveys a knowledge of something which really existed ten years ago.

How does this arise? Through the fact that in your organism certain processes remained behind which now summon up the picture. Certain processes have remained behind in your organism and these summon up in you the picture enabling you to re-construct what you experienced ten years ago. But super-sensible knowledge leads us deeper into man's inner nature. We can perceive, for instance, that the physical body becomes mineralised during the thinking process; we perceive this in the same way in which we learn to know some past experience of our earthly life through the traces which it left behind within us.

In the same way the development of the earth can be understood from the development of man; through the activity of the mineral in man we learn to know the task of the mineral kingdom within the development of the earth. And if, as already set forth, we learn similarly to know (I can only mention this, for a detailed description would lead us too far) how the vegetable kingdom is connected with man, and how the animal kingdom is connected with him (for this too can be recognised), then the development of the world can be grasped by setting out from the human being.

And within the development of the world we can then see something which is again of the same importance to those who are interested in modern civilisation, as are the facts which I explained in connection with a knowledge of the human being, of the eternal inner kernel of man.

We know that modern civilisation has succeeded, at least up to a certain point, in so regarding man's relationship to the development of the world as to attach him to the evolution of the animals,—even though the corresponding theories, or the hypotheses, as some people say, still contain much that is unclear, requiring completion and modification. We follow the development of the simplest organic beings up to the higher animals, and if we continue this line of observation we come indeed to the point of placing man at the summit of animal development. One person does it in this way, and the other in that way, one more idealistically, and the other more materialistically in accordance with Darwin's theory of evolutionary descent, but methodically, it can hardly be denied that if we wish to study man's physical nature according to natural-scientific methods, we must rank him with the animal kingdom,—as has been done for some time.

We must investigate how his head has changed in comparison with the heads of the different animal-species; we must investigate his limbs, etc., and we thus obtain what is known as comparative anatomy, comparative morphology, comparative physiology, and we then also form concepts as to how man's physical form has gradually developed out of lower beings in the course of the world's evolution. But in so doing we always remain in the physical sphere. On the one hand people take it amiss to-day if the anthroposophical spiritual investigator speaks of the spiritual world as I have taken upon myself to do in this lecture; from many sides this is viewed as pure fantasy, and although many people believe that it is well-meant ... they nevertheless look upon it as something visionary and fanciful.

Those who become acquainted to some extent with what I have described, those who at least try to understand it, will see that the preparations and preliminary conditions for it are just as serious as, for instance, the preparations for the study of mathematics, so that it is out of the question to speak of sailing into some sort of fanciful domain. But just as on the one hand people take it amiss if one describes the spiritual world as a real visible world, so they take it amiss on the other hand if in regard to man's physical development one fully accepts those who follow man's development Darwinistically, with a natural-scientific discipline, along the animal line of descent, as far as man. No speculations should enter the observations made in the physical sphere and all sorts of things sought for there, as is done for instance, to-day in Neo-vitalism. This is full of speculations; the old vitalism was also full of speculative elements. But whenever we consider the physical world, we must keep to the physical facts.

For this reason, the anthroposophical spiritual investigator who on the one hand ventures to speak in a certain way of the conditions after death and before birth, as I have done, does not consider it as a reproach (i.e. he is not affected by it) when people tell him that his description of the physical world is completely that of a modern natural scientist. He does not bring any dreams into the sphere which constitutes the physical world. Even though people may call him a materialist when he describes the physical world, this reproach does not touch him, because he strictly separates the spiritual world, which can only be observed with the aid of a spiritual method, from the physical-sensory world, which has to be observed with the orderly disciplined methods of modern natural science.

A serious spiritual-scientific investigator must therefore feel particularly hurt and pained at reproaches made to him with regard to certain followers of spiritual science who sometimes rebuke natural science out of a certain pride in their spiritual-scientific knowledge and out of their undoubtedly shallow knowledge of natural science. They think that they have the right to speak negatively of science and of scientific achievements but the spiritual investigator can only feel deeply hurt at their amateurish, dilettantish behaviour. This is however not in keeping with spiritual science. The spiritual science of Anthroposophy is characterised by the fact that it deals just as strictly and scientifically with the external physical world, as with the spiritual world, and vice versa.

With this preliminary condition, the anthroposophical spiritual investigator stands entirely upon the ground of strictest natural-scientific observation in regard to the study of the world's development, but at the same time he turns his gaze towards the soul-spiritual world. And even as he knows that not only a physical process is connected with man's individual embryonic origin in the physical world, but that a soul-spiritual element unites with the human embryo, with the human germ, so he also knows that in the whole development of the world—though to the physical body it appears as a tapestry of sensory objects, and though it manifests itself to the web of thoughts, i.e. to the etheric body, in laws of Nature—he also knows that the physical world is permeated and guided in its whole development by spiritual forces, under the sway of spiritual Beings, that can be known through the methods I have described.

The anthroposophical investigator therefore knows that when he contemplates the external physical world in the sense of genuine science, he comes to the right boundary, where he may then begin with his spiritual investigation.

If we have conscientiously traced evolutionary development through the animal kingdom up to man, as Darwin or other Darwinians or Haeckel did, and if we have gone into its scientific justification we can then continue this in a spiritual-scientific direction, after having reached the boundary to which we are led by natural science.

We now discover that contemplation of the form into which we penetrate through super-sensible knowledge, shows us the whole significance of forms, as they appear in the kingdom of man on the one hand, and in the animal-kingdom on the other; we discover the whole significance of these forms.

Equipped with the knowledge supplied by super-sensible research, we see how the animal (this is at least the case with most animals, and exceptions can be easily explained) stands upon the ground with its four limbs, how its spine is horizontal, parallel with the surface of the earth, and how in regard to the spine, the head develops in an entirely different position from that of man. We learn to know the animal's whole form, as it were, from within, as a complex of forces, and also in relationship with the whole universe. And we thus learn to make a comparison: We perceive the transformation, the metamorphosis in the human form, in the human being whom we see standing upon his two legs, at right angles, so to speak, with the animal's spine, with his own spine set vertically to the surface of the earth and his head developing in accordance with this position of the spine.

By penetrating into the inner art of Nature's creative process, we learn to distinguish the human form from the animal form; we recognise this by entering into the artistic creative process of the cosmos. And we penetrate into the development of the world by rising from otherwise abstract constructive thoughts to thoughts which are inwardly filled with life, which form themselves artistically in the spirit.

The important thing to be borne in mind is that when it seeks to know the development of the world, anthroposophical spiritual research changes from the abstract understanding ordinarily described—and justly so—as dry, prosaic, systematic thought, or combining thought, into more concrete, real thought. Not for the higher spiritual world, in which concepts must penetrate by the methods described, but for the physical world, the forms in world-development should first be grasped through a kind of artistic comprehension, which in addition develops upon the foundation of super-sensible knowledge.

By thus indicating how science should change into art, we must of course encounter the objection raised by those who are accustomed to think in accordance with modern ideas: “But science must not become an art!” Now this can always be said, as a human requirement. People can say: Now I forbid the logic of the universe to become an art, for we only learn to know reality by linking up thought with thought and by thus approaching reality. Yes, if the world were as people imagine it to be, one could refuse to ascend to art, to an artistic comprehension of forms; but if the world is formed in such a way that it can only be comprehended through an artistic comprehension, it is necessary to advance to such an artistic comprehension. This is how matters stand. That is why those people who were earnestly seeking to grasp the organic in the world-development really came to an inner development of the thinking ordinarily looked upon as scientific thinking, they came to an artistic comprehension of the world. And as soon as we observe with an artistic-intuitive eye the development of the world, beginning with the point where the ordinary Darwinistic theory comes to a standstill, we perceive that man, grasped as a whole, cannot simply be looked upon by saying that once there were lower animals in the world, from which higher animals developed, that then still higher animals developed out of these, and so forth, until finally man arose.

If we study embryology in an unprejudiced way, it really contradicts this conception. Although modern scientists set up the fundamental law of biogenetics and compare embryology with phylogeny, they do not interpret rightly what appears outwardly even in human embryology, because they do not rise to this artistic comprehension of the world's development. If we observe in a human embryo how the limbs develop out of organs which at first have a stunted aspect, how everything is at first actually head, we already obtain the first elements of what is revealed by the artistic comprehension of the human form as I meant it. It is not possible to range the whole human being with the animals. One cannot say: The human being, such as he stands before us to-day, is a descendant of the whole animal species. No, this is not the case. Just those who penetrate with genuine scientific conscientiousness into scientific Darwinism and its modern description of the development of the world, will discover that through a higher understanding it is simply impossible to place man at the end, or at the summit of the animal-chain of development; they must instead study the human head as such, the head of the human beings. This human head alone descends from the whole animal kingdom. Though it may sound strange and paradoxical, the part which is generally considered as man's most perfect part, is a transformation from the animal kingdom.

Let us approach the human head with this idea and let us study it carefully. Observe with a certain morphological-artistic sense how the lower maxillary bones are transformed limbs, how also the upper maxillary bones are transformed limbs, how everything in the head is an enhanced development of the animal form; you will then recognise in the human head that upon a higher stage it reveals everything which has been developed in the animal under so many different forms. You will then also understand why it is so.

When you observe the animal, you can see that its head hangs upon one extremity of the spine and that in the typical animal it is entirely subjected to the law of gravity. Observe instead the human head, observe how the human being stands within the cosmos. The human head is set upon a spine which has a vertical direction. It rests upon the remaining body in such a way that the rest of man protects the head, as it were, against being subjected to the force of gravity alone. The human head is really something which rests upon the remaining organism with comparative independence. And we come to understand that through the fact that the human head is carried by the remaining body, it really travels along like a person using a coach; for it is the rest of the body which carries the human head through the world. The human head has its transformed limbs which have become shrivelled, as it were, and it is set upon the rest of the organism. This remaining organism is related to the human head in the same way in which the whole earth with its force of gravity is related to the animal. In regard to the head, the human being is “membered” into his whole remaining body in the same way in which the whole animal is “membered” into the earth.

We now begin to understand the human being through the development of the world. And if we proceed in this knowledge of the human form with an artistic sense and understanding, we finally comprehend how the human head is the continuation of the animal-series and how the remaining body of man developed later, out of the earth, and was attached to the human head. Only in this way we gradually learn to understand man's development.

If we go back into earlier times of the past, we can only transfer into these primordial epochs that part of man which lies at the foundation of his present head-development. We must not seek the development of his limbs or of his thorax in those early ages, for these developed later. But if we observe the development of the world by setting out, as I described, from the human being, if we observe it in the same way in which we look upon some past experience through memory, we find that the human being had already begun his development in the world at a time when our higher animals, for instance, did not as yet exist. There were however other animal forms present at that time from which the human head has developed, but the higher animals of to-day were not in existence.

We can therefore say: (let us now take a later epoch of the earth) In the further course of his development, man developed his head out of earlier animal-beings through the fact that his spiritual essence animated him. That is why he could bring his head to a higher stage of development. He then added his limbs, which developed out of the regular forces of the earth. The animals which followed, could only develop to the extent to which man had developed with the exclusion of his head. They began their development later, so that they have not come as far as the human development of the head; they remain connected with the earth, while the human being separates himself from it.

This proves that it has a real meaning to say: Man is organised into the development of the universe in such a way that while he is connected with the animal kingdom, he rises above it through his spiritual development. The animals which followed man in their development could only develop as much as man had developed in his limbs and thorax ... the head remained stunted, because a longer time of development should have preceded it, such as that of man, in order that the real head might develop.

Through an artistic contemplation of the forms in the world's development, the conscientiously accepted Darwinistic theory is transformed, in so far as it is scientifically justified to-day. And we recognise that in the development of the world the human being has behind him a longer time of development than the animals,—that the animals develop as their chief form that part which man merely adds to his head. In this way man reaches the point of lifting one part of his being out of the force of gravity, whereas the animals are entirely subjected to it. Everything which constituted our head with its sense-organs, is raised above the force of gravity, so that it does not turn towards heavy ponderable matter, but towards the ether, which fills the sensory world. This is the case above all with the senses; we should see this, if we were to study them more closely. In this way, for instance, the human organ of hearing depends upon an etheric structure, not only upon the air structure.

Through all this, the human being forms part not only of the material world, of the ponderable physical world, but he forms part of the etheric outer world. Through the etheric world he perceives, for instance, what the light conjures up before him in the world of colours, etc., etc. Even through his external form he rises above heavy matter, up to the free ether, and for this reason we see the development of the world in a different way when we ascend from natural science to spiritual science.

But when we rise up to an artistic conception, we also perceive the activity of the soul-spiritual in man, and we must rise up to such a conception if we wish to understand the human being. We should, for instance, be able to say: In regard to his soul-spiritual, sentient-volitional being, we must speak of loneliness and of a life in common with others, as if these were theoretical concepts, as I described to-day; we must rise up to the moral world and finally we come to the religious world. These worlds are interwoven and form a whole.

If we study the human being in accordance with a natural-scientific mentality and in the sense of modern civilisation, we find on the one hand the rigid scientific necessity of Nature into which the human being is also inserted, and on the other hand, we find that man can only be conscious of his dignity and can only say: I am truly man, if he can feel within him the moral-religious impulses. But if we honestly stand upon the foundation of natural science, we have pure hypotheses as to the beginning and the end of the earth, hypotheses which speak of the Kant-Laplace nebula for the beginning of the earth and of a heat-death for the end of the earth.

If in the face of the natural-scientific demands we now consider, in the sense of modern civilisation, the moral-religious world which reveals itself intuitively (I have shown this in my Philosophy of Spiritual Activity), if we consider this world we must say: We really delude ourselves, we conjure up before us a fog. Is it possible to believe that when the earth passes through the death by heat, that there should still exist anything else in the sense of natural science than the death too of all ideals?

At this point spiritual science, or Anthroposophy steps in, and shows that the soul-spiritual is a reality, that it is working upon the physical and that it has placed man in the human form, into the evolution of the world. It shows that we should look back upon animal-beings which are entirely different from the present animals, that it is possible to adhere to the methods of modern science, but that other results are obtained. Anthroposophy thus inserts the moral element into the science of religion, and Anthroposophy thus becomes moral-religious knowledge.

Now we no longer merely look towards the Kant-Laplace nebula, but we look at the same time to an original spiritual element, out of which the soul-spiritual world described in Anthroposophy has just as much developed as the physical world has developed out of a physical-earthly origin. And we also look towards the end of the earth and since the laws of entropy are fully justified, we can show that the earth will end through a kind of death by heat. But we look towards the end just as from the anthroposophical standpoint we can view the end of the single human being: his corpse is handed over to the elements, the human being himself passes over into a spiritual world. This is how we envisage the end of the earth. The scientific results do not disturb us, for we know that everything of a soul-spiritual nature which men have developed will pass through the earth's portal of death when the earth no longer exists; it will pass over into a new world-development, even as the human being passes over into a new world-development when he passes through death.

By surveying the development of the earth in this way, we perceive in the middle of its development the event of Golgotha. We see how this event of Golgotha is placed in the middle of the earth's development, because formerly, there only existed forces which would have led man to a kind of paralysis of his forces. We really learn to recognise (I can only allude to this at the end of my lecture) that in the same way in which through the vegetable and animal fertilization a special element enters the fertilised organism, so the Mystery of Golgotha brought something into the evolution of the world from spiritual worlds outside the earth, and this continues to live, it accompanies the souls, until at the end of the earth, they pass on to new metamorphoses of earthly life. I should have to describe whole volumes were I to show the path leading in a strictly conscientious scientific way from what I have described to you to-day in connection with the evolution of humanity and of the universe, to the mystery of Golgotha, to the appearance of the Christ-Being within earthly existence.

But through a spiritual-scientific deepening many passages in the Gospel will appear in an entirely new light, in a different way from what it has hitherto been possible for Western consciousness. Let us consider only the following fact: If we take our stand fully upon a natural-scientific foundation, we must envisage the physical end of the earth. And those who continue to stand upon this scientific foundation, will also find that finally the starry world surrounding the earth will fall away; they will look upon a future in which this earth below will no longer exist and the stars above will no longer exist. But spiritual science gives us the certainty that just as an eternal being goes out of the physical and etheric body every evening and returns into them every morning, so an eternal being will continue to live on when its individual body falls away. When the whole earth falls away from all the human soul-spiritual beings, this eternal part will continue to live and it will pass over to new planetary phases of world evolution.

Now Christ's words in the Gospels resound to us in a new and wonderful way: Heaven and earth shall pass away, but My words shall not pass away, and connected with these words are those of St. Paul: Not I, but Christ in me. If a Christian really grasps these words, if one who really understands Christianity inwardly and who says, “Not I, but Christ in me,” understands Christ's words, “Heaven and earth shall pass away, but My words shall not pass away,” that is, what lives within my everlasting Being shall not pass away,—these words will shine forth from the Gospel in a remarkable way, with a magic that calls forth reverence, but if one is really honest they cannot be directly understood without further effort.

If we approach such words and others, with the aid of spiritual science and in the anthroposophical sense, if we approach many other sayings which come to us out of the spiritual darkness of the world-development, of the development of the earth and of humanity, a light will ray on to them. Indeed, it is as if light were to fall upon such words as “Heaven and earth shall pass away, but My words shall not pass away”—light falls upon them, if we hear them resounding from that region where the Mystery of Golgotha took place, that event through which the whole development of the earth first acquires its true meaning.

Thus we see that spiritual science in the sense of Anthroposophy strives above all after a conscientious observation of the strict methods of the physical world, but at the same time it seeks to continue these strict scientific methods into regions where our true eternal being shines out towards us, regions where also the spiritual being of the world-development rays out its light towards us, a light in which the world-development itself with its spiritual forces and Beings appears in its spiritual-divine character.

At the conclusion of my lecture let me express the following fact: Spiritual-scientific Anthroposophy can fully understand that modern humanity, particularly conscientious, scientifically-minded men, have grown accustomed to consider as real and certain the results of causal natural-scientific knowledge, the results of external sense-observation, intellectual combinations of these sensory observations, and experiments. And by acquiring this certainty, they acquired a certain feeling in general towards that which can be “certain.” Up to now no attempt has been made to study super-sensible things in the same way in which physical things are studied. This certainty could therefore not be carried into super-sensible regions. To-day people still believe that they must halt with a mere faith at the thresh-hold of the super-sensible worlds, that feelings full of reverence suffice, because otherwise they would lose the mystery, and the super-sensible world would be rationalised. But spiritual science does not seek to rationalise the mystery, to dispel the reverent feeling which one has towards the mystery: it leads man to these mysteries through sight. Anthroposophy leaves the mystery its mystery-character, but it sets it into the evolution of the world in the same way in which sensory things exist in the sphere of world-evolution.

And it must be true that men also need certainty for the spheres transcending mere Nature. To the extent in which they will feel that through spiritual science in the sense of Anthroposophy they do not hear some vague amateurish and indistinct talk about the spiritual worlds, but something which is filled by the same spirit which comes to expression in modern science, to this same extent humanity will also feel that the certainty which it acquired, the certainty which it is accustomed to have through the physical world, can also be led over into the spiritual worlds. People will feel: If certainty exists only in regard to the physical world, of what use is this certainty, since the physical world passes away? Man needs an eternal element, for he himself wants to be rooted in an eternal element. He cannot admit that this certainty should only be valid for the transient, perishable world. Certainty, the certainty of knowledge, must also be gained in regard to the imperishable world.

This is the aim pursued in greatest modesty (those who follow the spiritual science of Anthroposophy know this) by Anthroposophy. Its aim is that through his natural certainty man should not lose his knowledge of the imperishable; through his certainty in regard to perishable things he should not lose the certainty in regard to imperishable things. Certainty in regard to the imperishable, that is to say, certainty in regard to the riddle of birth and death, the riddle of immortality, the riddle of the spiritual world-evolutions, this is what Anthroposophy seeks to bring into our civilisation.

Anthroposophy believes that this can be its contribution to modern civilisation. For in the same measure in which people courageously recognise that certainty must be gained also in regard to imperishable things, and not only in regard to perishable things, in the same measure they will grow accustomed to look upon Anthroposophy no longer as something fantastic and as an idle individual hobby, but as something which must enter our whole spiritual culture, like all the other branches of science, and thereby our civilisation in general.

Let me first of all express regret that I am unable to speak to you in your own language. As this is not possible, I must ask to be allowed to deliver the lecture in German.

To begin with, I want to express my heart-felt thanks for the cordial and friendly words of greeting. I only hope that I shall be able, in some measure, to fulfil the task which lies in front of me. I am sincerely grateful for the opportunity given me by the students here to say something about anthroposophical Spiritual Science. [This lecture was given in answer to an invitation from an association of students in Christiania. It was held in the largest hall — the “Missionhaus” in Christiania, seating some 2,000 people.] After many long years of work in this domain of knowledge, I know well how difficult it is to make Spiritual Science to some extent intelligible to modern civilisation and culture, and I know, too, how easily misunderstandings arise. For these reasons I want to express very special gratitude to the students by whom the invitation was issued. I attach great importance to the fact that here too, as in other countries, students are beginning to pay some attention to anthroposophical Spiritual Science.

The wish was expressed that this lecture should deal with the theme of the reality of the higher worlds. As all my writings for many, many years have been concerned with answering this very question, you will realise that one brief lecture is foredoomed to be both inadequate and incomplete. My endeavour must be to indicate by certain guiding lines, how the higher worlds can become a reality. Obviously I shall be unable to-day — it may be possible to speak more fully elsewhere during the next few days (Cp.: Paths to Knowledge of Higher Worlds 26^th November, 1921) — to bring before you anything in the nature of convincing proof; all that I can do is to indicate the lines and directions along which proof may be found. Anthroposophical Spiritual Science cannot speak of the reality of higher worlds without pointing to the paths leading to this reality, and there is no desire whatever to set these paths in opposition to what has been achieved in so admirable a way by the scientific strivings, the scientific spirit of the last few centuries.

It is the conviction of anthroposophical Spiritual Science that doubts cast from one side or another upon the scientific exactitude of its research are based entirely upon misunderstanding. Anthroposophy does not wish to be a matter of amateurish talk but a path of knowledge along which the higher, super-sensible worlds are approached with the same scientific exactitude the same methodical and disciplined thought with which natural science has for so long approached the laws of Nature.

If, however, the aim is to reach the super-sensible worlds with the same strict exactitude with which natural science reaches its results, it is necessary both in regard to the results themselves and the methods of investigation, to go beyond what is universally recognised as ‘scientific’ today. Anthroposophical Spiritual Science is founded upon the same fundamental principles which have helped to make modern science great. Modern science has achieved greatness through scrupulous observation of the material world, through experiment, through the reasoned deliberation of what is yielded by sense-observation and experiment. While going beyond the results as well as the actual modus operandi of authentic scientific research today, anthroposophical Spiritual Science wishes to proceed hand-in-hand with everything that can be learnt from modern research.

This ‘going beyond’ is founded primarily upon the knowledge that man’s power of investigation, in so far as it has developed in the sphere of natural science, comes up against certain boundaries. Every scientific researcher is aware that the great problem concerning the eternal nature of the soul — it is usually known as the problem of immortality, of destiny, in the widest sense, therefore, as the problem of the higher worlds — every scientific researcher is aware that this problem lies beyond the boundaries of modern science. Moreover it is recognised that the whole mode of thinking, the faculty of cognition, the power of knowledge itself, have all been evolved from investigation of the material world of sense and that at a certain point an impassable barrier is reached. Anthroposophy is in complete accord with modern scientists when it is a matter of affirming that these boundaries do indeed exist, so far as the everyday consciousness of man is concerned.

In the realm of philosophy, of course, many endeavours have been made to overstep these boundaries. But nothing that the intellect or the human heart can conjecture about what lies on yonder side of the world of the senses can stand the test of searching examination; the inadequacies of such conjectures are betrayed above all in that they reach into a void. The intellect feels that it is dependent upon what the senses communicate and that whenever it would like to pierce through the tapestry of the material world, no content remains in the field of ordinary consciousness.

Men of deep feeling, who try to justify their needs of soul and spirit before the tribunal of science, who are not content to resign themselves to mere belief but who want to have knowledge of things transcending the temporal — such men are very often apt today to take refuge in a kind of mysticism. They believe that what external science is unable to give them is to be found by plunging into the depths of the life of soul. They believe that evidence of the eternal significance of the human soul, of the links connecting the soul with the world of Divine Spirit can stream up from the deep places of the heart.

But with this kind of mysticism no really profound science of the soul can concur, cognisant as it is of all the hidden paths of the human faculty of remembrance, of memory. The ordinary consciousness has, of course, its stores of memories which it calls up again and again because this is necessary for a healthy life of soul. But deep down, mingling with these memories and remembrances, lie many factors which, in their real nature, cannot be surveyed by the ordinary consciousness. Many a mystic unearths from the depths of the soul, things which he regards as revelations from higher worlds, whereas to one possessed of real knowledge they may be merely impressions made upon a long past childhood by the material world of sense.

A genuine investigator knows that what is absorbed unconsciously in early childhood undergoes many metamorphoses and that it can reappear in later life in a different form. Many a man believes that in mystical experience he has discovered a spark of the Divine within him, whereas what he has drawn up from the depths of his soul is nothing else than stimuli received during childhood, appearing in a different form.

These are the two pitfalls lying ahead of us when, in our longing to find the reality of the higher worlds, we embark upon serious and genuine investigation. The true investigator must be on his guard on the one side against a philosophy which tries merely by intellectual deduction and speculation to pierce through the external world of sense to a kind of “Beyond,” and, on the other, against a form of mysticism which simply calls up memories in a different garb from the depths of the human heart. In both directions he comes up against insurmountable barriers: on the one side the material world of sense which ordinary consciousness cannot break through, and on the other, the human side, the storehouse of memories which must be present in any healthy life of soul and which forms a boundary interiorly — a boundary which again the ordinary consciousness cannot cross except it be through illusions and fantasies.

The aim of anthroposophical research is to avoid both these pitfalls and to attain true and genuine knowledge of the higher, super-sensible worlds. Hence in all honesty and frankness it asserts that the faculties of cognition operating in ordinary life and ordinary science will inevitably come up against these boundaries and are incapable of penetrating through them into the higher worlds. Anthroposophical Spiritual Science therefore sets out to awaken faculties slumbering in the soul of which the ordinary consciousness is unaware, and to embark upon investigation into the reality of higher worlds only when these faculties have undergone due development. This kind of investigation into the things of the Spirit does not take its start from anything that is nebulous or mystical; it takes its start from faculties of ordinary life, but transforms them, makes them essentially different.

The first faculty to which the attention of the bona fide spiritual investigator must be directed is that of remembrance, of memory, within those boundaries and limits of which mention has been made. This faculty of remembrance enables us to call up, either involuntarily or at will, pictures of our life since birth, or rather since a point of time shortly after birth. Unlike ordinary psychology, Anthroposophy takes full account of all the implications here and tries by deliberate efforts of will to bring ideas, mental pictures, concepts, thought-content, into the centre of the consciousness — which, in other circumstances, occurs only by the exercise of the faculty of memory and recollection. Anthroposophy sets out to develop a first, elementary faculty of higher knowledge in this way, by means of certain exercises carried out by the faculty of thinking. Anthroposophy does not, however, content itself with the faculty of thinking which comes to expression in ordinary memory, but goes on beyond this — not to the arbitrary meditation often cited by nebulous mysticism, but to inwardly disciplined, systematic meditation.

My task today is to indicate the principles of this subject: fuller and more precise details are to be found in my books, Knowledge of the Higher Worlds and Its Attainment, An Outline Of Occult Science, and others. It is only possible now to indicate certain fundamental guiding-lines for a study which will have to be pursued for many years. The point of importance is that the faculty of thinking in man is developed to a greater strength and intensity than it possesses in ordinary life and in ordinary science.

When in some piece of work a muscle has to be constantly exerted, its power is strengthened. The would-be spiritual investigator proceeds in the same way with respect to the forces of the soul. He places some mental picture, idea or set of ideas of which he can maintain a complete survey, deliberately and as a free act of will at the centre of his consciousness, and dwells upon it for a certain length of time. Some people will require more time, others less, according to their faculties and their capacity for concentration.

Please note — for it is a very important point — that I am speaking of pictures of which a complete survey can be maintained. If anything from our store of ordinary memories were to be brought up into this meditation or these exercises of thinking, we should be led astray. For the storehouse of thought contains many reminiscences, many unconscious impressions received from life which would have their effect during the exercises. Nothing whatever must be allowed to work from the Unconscious into true anthroposophical meditation; a complete survey must be maintained and everything must be subject to conscious deliberation. Therefore the demand is sometimes made, and with good reason, that one who aims at becoming an actual investigator in Spiritual Science shall ask already experienced investigators to recommend certain exercises. When such exercises are practised — we may have evolved them ourselves or they may have been given to us — they enter the consciousness as something new — like a sense-experience that is not recollected but enters the soul as something quite new. The point of importance is not that we acquire anything from the actual content of the picture or combination of pictures, but that it comes into our consciousness with all the newness and freshness of a sense-experience and that we dwell upon it with our forces of soul. Just as we execute some piece of work by using a muscle, so do we exert the forces of the soul when we dwell upon the picture or idea with sustained and deliberate concentration. If care is taken to observe all the details of the exercises described in my books, there will be no danger of succumbing to anything in the nature of suggestion or auto-suggestion; every moment of the exercise will be filled with a conscious activity of will and after a time we shall feel that the powers of our soul are being strengthened and enhanced.

It is not necessary to devote a great deal of time each day to these exercises but they must be repeated over and over again. One person will need a lengthy period, another may achieve considerable success in a few months; others again will need years. The principle, however, is the same throughout: the forces of soul, the forces of thought, are inwardly strengthened by the exercises, until finally a point is reached where the advance is made to Imaginative Thinking, Imagination.

I have called this development ‘Imaginative Thinking’ because one becomes aware by degrees that thought is getting free from the abstraction and intellectualism with which it is fraught in ordinary life and ordinary science. Pure thought begins gradually to be lit by a picture-content, warmed through by glowing life, as real in every respect as the pictures and inner vitality produced by external sense-impressions.

It is very important to remember this, for we all of us know that when our attention is directed to external sense-impressions, everything teems, is saturated, has great intensity; our whole being is given up to these sense-impressions. But if, having turned our attention away from these outer sense-impressions, we engage in the kind of thinking that is usual in ordinary life and science, this thought is colourless, has little warmth. There is good reason for speaking of the colourlessness, the ‘pale cast’ of abstract thought. And nearly all the thinking that goes on in ordinary life and science is abstract. Only those thoughts which arise in moments when we are caught up in the outer reality of the world of sense — only those thoughts teem with content. The glowing life and teeming content in what is, at first, a purely inward experience, however, can only be reached by the exercising and strengthening of thought in the way I have indicated. Then we begin, in very truth, to think in pictures, in Imaginations.

But one point must be quite clear. In this Imaginative Thinking we have at first nothing either before us or within us that amounts to external, spiritual reality. The objective significance of this Imaginative Thinking is gradually brought home to us, however, when we grasp the following: —

Everyone knows how in a tiny child the brain develops by degrees into the marvellous organ it eventually becomes in the course of life. It can be said with truth that, to begin with, the brain is a plastic organ, allowing the formative forces of the soul to express themselves in its whole structure, its convolutions and so forth. This process is at work during earliest childhood; it comes to a halt at a certain point — a point reached as a result of natural development and ordinary education. With what has thus been acquired, we try to meet the demands of every-day life, and to make progress in ordinary science. But in that, as children, we have developed from year to year, we have acquired greater and greater capacities.

In striving for Imaginative Knowledge we again become aware of this increasing capacity. We realise that through the activity which consists in the exercising of thought, something that is now plastic within us is being worked upon, elaborated. But we feel, too, that what is thus being worked upon — as it were ploughed and furrowed in the life of soul-and-spirit just like the physical brain in the child — we feel that this is something super-sensible, something of the nature of soul-and-spirit within the human being which transcends the physical body. After a time we feel that the outer and inner boundaries of knowledge can now be faced in an entirely different way. As a spiritual scientist one has to admit that those who speak of such boundaries do so with good reason, but one also feels that little by little these boundaries of knowledge can actually be crossed with the help of newly developed faculties.

When a man has reached this stage, when he actually feels: now I no longer need to come to a halt within the material world of sense, for now, by means of this living, pictorial thinking, I experience something real when I pierce through the material world and also when I gaze into my own being; I experience something that is beyond the range of natural science and that mysticism can only call up in illusory form ... When a man has this experience as a result of genuine inner development, he may be sure that he is treading a path which will lead him to the reality of the higher worlds.

To begin with, nothing that can be said to be an external reality lies before the soul; the old forces have simply been strengthened, intensified. But before long it will be noticed that something very significant is happening in the field of consciousness. An inner tableau arises, encompassing the whole of life since birth. This, indeed, is the first super-sensible reality to be experienced: a man’s own inner life since birth is presented in a tableau of which complete survey can be maintained. And the result is that the relation of the thinking to what is now an objective perception is different from the relation it previously bore both to external actuality and to inner experiences. In everyday life the human being unfolds the activity of thinking. He thinks about something or other; the thoughts themselves are within the soul — they are subjective. The object is outside. A man feels that his thoughts are separated from what is outside. He now has before him the tableau of his own life of soul since birth. But his thoughts enter as it were into the very tissue of which the tableau is woven; he feels himself to be in and part of it. He feels: now for the first time I am beginning to grasp the reality of my own being; I must yield up my thinking to what thus arises objectively before my consciousness. This, to begin with, constitutes an experience that is fraught with pain; but such experiences are essential and the Spiritual Scientist must not be afraid of having to endure them. I shall speak of this again, in a different connection.

To begin with, this tableau of life causes us to feel our innermost Self under a kind of oppression; the lightness and ease with which, in other circumstances, thoughts, ideas, feelings, impulses of will, wishes and the like, arise, seems to have departed and we feel our own being as it were under a load, constricted. But to put it briefly: in this very experience of oppression we begin to be aware of reality. If there is no sense of oppression, we have merely a thought-edifice, not reality at all. But if we bring into the sphere of this oppression all that was previously within us in the form of freely unfolding thought, we are protected from the danger of illusions, visionary experiences or hallucinations in our Imaginative Knowledge.

It is often said that the exercises recommended by anthroposophical Spiritual Science produce nothing but visions and hallucinations, that they simply bring suppressed nerve-forces to the surface, and that nobody can prove the reality of these higher worlds of which Spiritual Science speaks. Yet anyone who pays attention merely to what I have said to-day, will realise that the path taken by anthroposophical Spiritual Science is the antithesis of all the paths which lead to visions, hallucinations, or mediumship.

Everything that leads to mediumship, to hallucinations or visions, proceeds, fundamentally, from diseased bodily organs which as it were breathe their psycho-spiritual content into the consciousness in a pathological way. All these things lie below the level of sense-experience. Imaginative Knowledge, on the contrary, lies in a realm transcending sense-perception and is developed from objectivity, not from pathological inner conditions.

To describe as pathological the methods of anthroposophical research denotes complete misunderstanding, for the very reverse is the truth. Because Imaginative Knowledge is attained in full and free consciousness, it is possible to recognise hallucinations and manifestations of mediumship for what they really are. Nobody will reject these psychopathic manifestations more strongly than one who has not, like the visionary, submerged his life of soul in the body, but who has made it free of the body through the efforts described and who is able to survey his own life back to birth, to begin with, in the tableau of which I have spoken.

In this tableau — as I have said, it is a reality — we know that we have something consisting, not merely of thoughts, but of the living forces which have been working at the upbuilding of our organism since the beginning of earthly life. The Imagination that has here taken shape is actually the sum-total of the forces by means of which we grow, the sum-total of the forces which work, also, in the process of nourishment.

To what is here discovered as an active, super-sensible reality in the being of man, anthroposophical Spiritual Science gives the name of the ether body, or the body of formative forces.

As you see, a higher member of man’s being, a super-sensible member which works at the forming of the earthly body, is discovered methodically and systematically. And because in the tableau that has arisen, our thoughts do not roam hither and thither in the wonted fashion but the oppression makes us feel the reality — because of this we realise that what we are there beholding inwardly is none other than the forces working actively in the organism — in other circumstances, unconsciously.

The super-sensible ether-body or life-body spoken of by anthroposophical Spiritual Science is not an artificial creation of fantasy; neither is it the antiquated and hypothetical ‘life-force’ which scientific thought has rightly abandoned. The ether-body is a reality to the now strengthened and enhanced power of thinking — it is a reality just as the external world of sense is reality. And we are led to it, not by any kind of nebulous mysticism but by a strengthening and energising of the normal faculty of thinking which has been enhanced to the level of a free ‘I.’ Such is the development which brings this first reality before the soul.

But as at this first stage we are simply surveying a tableau of our own earthly life through the flow of time, further progress must be made along the path to the super-sensible worlds. This is achieved through exercises whereby yet other powers slumbering in the soul are brought into operation. You all know that in human life, as well as the faculty of remembrance, the capacity to retain ideas and mental pictures, there also exists the capacity to forget. In ordinary life, to our sorrow, forgetting often comes very easily to us. But a man who lives a great deal in the world of thought knows only too well that thoughts can also torment, that effort is needed to get rid of them. This demands very great efforts in the systematic meditation here described, when we are trying to develop deep, inward thinking.

When the consciousness is focused upon certain images and the forces of this mental presentation are strengthened, the images are loathe to take their departure. They press in upon us and allow themselves to be eliminated only when we train ourselves systematically and consciously to do this. If I may speak rather paradoxically, we must as it were train ourselves in a deliberate forgetting, a deliberate elimination of images which want to remain.

In the books mentioned I have described in detail many exercises for strengthening the power of eliminating mental images. When these exercises have been practised for a long time, the point is reached where, in full waking alertness, we can empty our consciousness entirely.

What has here been said is by no means as unessential as might appear. In ordinary life it is the case that efforts to empty the consciousness altogether send most people to sleep after a short time. Now it is even more difficult to empty the consciousness when, as the result of meditation, it has been filled with intensified images. Nevertheless this must be practised. Thereby we succeed little by little in suppressing not only single images, in emptying them out of our consciousness, but, after sustained effort, in effacing the whole tableau of life of which I have spoken. Practically the whole of our life is presented to us in a tableau, as it were in space that has become time, or time that has become space. The exercises gradually give us the power to eliminate the whole of this tableau from our consciousness; it was there before us but we are able now to empty our consciousness and yet to be fully awake and alert.

This is a very important step on the path to the reality of the higher worlds. For when the consciousness, having first been filled with the tableau of life, with perception of the ether-body, has been completely emptied, we are not confronting a void. True, we recognise that the material world of sense is no longer around us ... it is no more around us than it is in deep, dreamless, sleep ... but a world we have not previously known, a world of super-sensible beings and super-sensible happenings springs up before us. This is what happens after the life-tableau has been eliminated from our consciousness. It is absurd to say that what springs into view after all these efforts may simply be reminiscences of life, or illusions. Anyone who genuinely experiences it knows that reality is before him as surely as he knows that the external, material world is reality.

The essential point, however, is that when a man becomes prone to hallucinations and visions he loses his ordinary, normal consciousness; he lives in his hallucinations and his powers of thoughtful deliberation have departed. A man who has developed his faculties in the way I have described loses nothing at all of his healthy human reason, none of his powers of thoughtful deliberation. All the faculties that were formerly his, remain, and he can at any moment turn his gaze from the vista of the super-sensible worlds before him. Just as he can look back upon a memory, so he can at any moment, and at will, look back to what formed part of his consciousness in ordinary life or in ordinary science. Therefore a man who is developing in this way can fill his whole perception of the super-sensible world with conscious thinking, with his thinking that is now permeated with will. He can speak of the super-sensible world with the same reasoned clarity and intelligibility with which ordinary science speaks of the material world. And because he describes these higher worlds with normal reasoning powers and scientific method, anyone who exercises the faculty of healthy human intelligence can follow what is said, even if he is not himself an investigator in the anthroposophical sense of the word. This is not necessary, because the true anthroposophical investigator brings the faculty of healthy human reason into play in whatever knowledge he unfolds of the higher worlds. The knowledge he communicates must be in a form that is intelligible at every point to ordinary healthy human reason and discrimination. This holds good not only at the stage of Imaginative Thinking, through which, to begin with, the tableau of earthly life is all that rises up, but it also holds good at the further stage of knowledge of which I have just spoken and have called in my books, Knowledge through Inspiration, or Inspired Knowledge.

I would ask you not to allow these terms to be a stumbling block. They contain no element of superstition or antiquated tradition, but are used purely in connection with what I have been describing. I speak of ‘Inspired Knowledge’ because just as the air from the outer world enters the breathing organs as a reality, so does the super-sensible world now flow into the world of the soul. Equipped with this Inspired Knowledge, the spiritual investigator is in the following position. He starts out with a normal content and constitution of soul; having once acquired the faculty of emptying his consciousness, it is possible for him to do so again, at will, no matter where he stands, in time or in space, no matter what the content of his consciousness happens to be.

Something is then revealed of the beings and the happenings of the super-sensible world. It is like an in-breathing, it is an Inspiration. The spiritual world is breathed into the ordinary world.

Again we must be capable of re-asserting normal consciousness, to judge this spiritual world with normal consciousness. There is a continual out-breathing and in-breathing of the spiritual world, and ever and again the return to ordinary consciousness which enables a man to exercise thoughtful judgment in respect, also, of these spiritual worlds.

What I am now going to say merely by way of comparison, may suggest to you that the use of the term Inspiration is justified. The spiritual investigator of today is not in a position to press onward to the super-sensible worlds in the way that was possible during earlier, prehistoric epochs in the evolution of humanity. The methods by which oriental peoples attained access to the higher worlds in olden times have persisted through tradition and even today are still practised over in Asia as a decadent form of Yoga, by men whose bodily constitution differs from ours in the West. Nothing of this kind could be beneficial to the West. It all takes places instinctively, unconsciously, whereas what I have been describing is carried out in full waking consciousness, under complete control of the will.

In a certain respect, nevertheless, something can be learnt from the way in which men strove, in those early epochs of instinctive consciousness, to gain access to the higher worlds and their workings. In the practise of Yoga, the man of ancient India set out to regulate his breathing — to breathe, not in the ordinary way, but deliberately and systematically; he transformed the ordinary mode of breathing, strove all the time to be fully conscious in and with his breathing, whereas of course ordinary breathing is an unconscious, purely organic process. In that he experienced this rhythm: In-breathing — Out-breathing ... In-breathing — Out-breathing ... the pupil of Yoga in olden times was transported into the rhythm of the worlds, of the Cosmos — and in the physical rhythm of the breath he made himself one with the spiritual rhythm of that in-breathing and out-breathing of the spiritual worlds which I have here described in the form in which it is suitable for the West.

In very truth we enter as it were into unison with a rhythm. Our existence as men of Earth can be inspired again and again, continuously, by a higher, super-sensible world. What is this super-sensible world, in reality?

Through Imaginative Cognition we have learnt to know the ether-body, the body of formative forces working in us during earthly existence. This body of formative forces has now been suppressed and a new world discovered. The world of sense is no longer immediately present — it is only a remembrance. In this new world, a higher reality is discovered, that higher reality which permeates and works in and through the ether-body or body of formative forces, just as the ether-body in turn permeates the physical body.

Again as the result of deliberate and systematic steps taken along the path to the higher realities and not of any play of fantasy, anthroposophical Spiritual Science speaks of the astral body of man which is thus discovered and which permeates the body of formative forces although its life lies in other worlds. And when we examine the worlds in which this astral body lives with the ‘I’ — just as man lives as a corporeal being among the things of the material world — we discover the world of soul-and-spirit from which the human being descends when through birth or conception, he unites with the physical substance provided by the father and mother. In direct perception — which, as I have said, will stand the test of healthy human reason — the eternal, immortal core of man’s being is discovered.

Many people take offence today when instead of speaking in generalisations like the pantheists, of an undefined, all-pervading world of Spirit, specific description is given of a world of soul-and-spirit whence man has descended into physical existence through birth and whither he returns on passing through the Gate of Death — a world that is discovered as a reality, not through speculation or nebulous, mystical feeling, but through a strictly disciplined mode of perception. Offence is caused when these worlds are described as I have described them, for example, in my Outline Of Occult Science. Let me try to explain by means of a simple comparison how it is actually possible to describe these worlds.

Think of your ordinary memory, of your remembrance. — What are you experiencing there? One thing or another has happened to you in the course of life. What has long since become the past, has long ago ceased to be an external reality, stands before you in a memory-picture. From this picture you reconstruct the experience. It passed into you, as it were, from the external world, has become part of the content of your soul. Out of the content of the soul it is possible at any moment to reconstruct the whole world of remembrances, the whole world of external experiences with which existence is interwoven. The inner world is laid hold of, comprised within the life of thought, of feeling, of will. In laying hold of the inner life, the world of external experiences is conjured up before the soul. But what is it that is grasped by means of Imagination and Inspiration?

With Imagination and Inspiration we comprehend not merely what has been absorbed during earthly life, but we comprehend man in his whole being. We learn to know how the body of formative forces, remaining as a unity through the whole of life, works in the human organs; how in a world of soul-and-spirit before birth or conception, the astral body bears the eternal core of our being, how this astral body penetrates into and works within us. The whole nature and being of man becomes clearly perceptible. His physical nature is recognised as the product of the Spiritual. Just as we look into our store of remembrances and reconstruct earthly life in pictures, so, when we now look still more deeply inwards, grasping not merely the psycho-spiritual content implanted in the course of ordinary life, but recognising how our organs have been created, how ether-body, astral and ‘I’ are woven into the physical body — then we can transfer ourselves with opened eyes of soul, into the great arena of cosmic experiences, cosmic happenings, just as remembrances bear us into our ether-body. For man was always present in whatever has come to pass in the universe with which his being is united, be it in the realm of spirit, of soul, or in the physical sphere. And when, in the way described, he beholds himself in his own true being and nature, he can recognise the events whereby his evolution through history and within the Cosmos has been made possible.

Those who grasp the full import of these thoughts will no longer consider it peculiar when, in my Outline Of Occult Science, they find descriptions of how the human being, in his primeval forms, was connected not only with the Earth but with planetary worlds which, as earlier metamorphoses, preceded the Earth, and how the very make-up and constitution of the human being points to future transformations of the Earth into other planetary conditions; how it is possible really to penetrate into higher worlds and to recognise the kingdoms around us as men of Earth as the product of higher, spiritual worlds, super-sensible worlds.

It is only right that the strenuous efforts which anthroposophical Spiritual Science must make to achieve these results should be known and understood. There is a very prevalent opinion that what spiritual research says about the reality of higher worlds is merely the result of some form of ‘inspiration,’ so-called, or of subjective, intellectual deduction, or even of pure fantasy. Indeed it is not so. Clinical research, astronomical research, for example, demands specialised and difficult work. But what is acquired inwardly in the way described, learnt as it were from man’s own being by inner experimentation in order to unfold perception of higher worlds — this is an even more difficult task, demanding greater devotion, greater care, greater exactitude and methodical perseverance. What is here described in all seriousness as Spiritual Science is fundamentally different from current forms of Occultism, Mysticism and the like. As science stands in contrast with superstition, so does anthroposophical Spiritual Science stand in contrast with current forms of Occultism which try to acquire knowledge through mediums or by compiling external, sensational data in amateurish fashion. This particular brand of modern superstition is vanquished by nothing more decisively than by genuine spiritual research, with its absolutely scrupulous and exact methods.

When, having acquired Knowledge through Inspiration, a man is able to gaze into the world he left at birth or conception and will enter again after death, he experiences something which in its reflection in the ordinary consciousness seems to be a kind of pessimism. — In the realm of ordinary consciousness, after all, anything super-sensible assumes the form of indefinite, inchoate feelings and the like. — The experiences which come to the spiritual investigator through Inspiration seem to take the form of pessimism. Why pessimism? Because it is actually the case that when the spiritual investigator enters the higher worlds, he experiences something like deep pain, universal privation.

By means of the exercises indicated in my books, we must be armed against this pain, be ready to bear it valiantly and resolutely. What, then, is this pain that is experienced in all reality? It is actually a deep and intense longing, it is none other than experience of that force whereby the soul passes from the spiritual worlds through birth into physical existence. The soul has been living in spiritual worlds, and the last period of this life, before the descent through birth into physical existence, is experienced as a yearning for the physical world. This yearning subsequently becomes the pain experienced by the spiritual investigator. And precisely because experiences in the realm of Spiritual Science are not abstract or theoretical and because the whole being of man is involved, including his feeling and willing, this pain is an essential part of the path leading into the higher worlds.

Theorising is by no means sufficient when it is a matter of treading the anthroposophical path into the spiritual worlds. The experiences which accompany the methods employed by genuine investigation demand, at every stage, due moral preparation. And there is really no better preparation for the moral strengthening of man in body, soul and spirit, than practise of the exercises leading to knowledge of the reality of the higher worlds. They will never reveal themselves to one who merely theorises, but only to one who devotes his whole manhood to quickening in the soul all his faculties of good feeling, of appreciation of beauty in the world, his power of reverent contemplation of the secrets of the Universe. Only he who makes love of men and love of worlds into forces of inner, all-permeating warmth, achieves the moral strength that is necessary in order to press forward to the reality of higher worlds.

Many will admit, therefore, that the exercises I describe for the path to the higher worlds taken by Spiritual Science, have a moral side that is genuinely worthy of recognition. This will be admitted, too, by those who fall away and are not willing to tread the actual path to knowledge of the higher worlds. Yet it is this path alone which, in face of the modern longing for science, can lead into these worlds.

Through Imagination and Inspiration a man reaches his innermost Self. But this innermost Self must also surrender itself to the world around. I have already explained that thinking, even at the stage of Imagination, must flow outwards, into what is objective. Thinking, deliberate and disciplined thinking, is always in operation in our discovery of higher worlds; but we must also be aware that our whole being has, as it were, to be given over to this reality of the super-sensible worlds. After the attainment of Inspiration, however, through the efforts made and the experiences undergone, we become aware of the ‘I,’ the central core of our being, in all intensity. And this is the point at which the harmony, the union between the experience of freedom and that of nature-necessity can be realised and known.

In ordinary life we are enclosed in the web of this nature-necessity. How often we feel that what is living in our impulses of will surges up from subconscious depths, from instincts and natural urges, even when it has worked itself a little way out of the sinful in the direction of the good. It is almost as impossible to survey what is working in the urges and impulses of the will as it is to survey the experiences undergone during sleep. And after all, in the urges and impulses of the will, there is contained much that plays into our life of conscious, moral responsibility.

A man who has achieved Inspiration and Imagination however, has been strengthened by his efforts and exertions. He experiences the ‘I’ in far greater intensity — given over to the world, it is true, yet restored to his keeping. Such a man will not say with those who adhere to prejudiced scientific views: the same nature-necessity which causes the stone to fall to the ground, the stone in turn to be warmed by the sun, the nature-necessity which inheres in electricity, in magnetism, in acoustic and optical phenomena — that same necessity is at work when, as a human being, I act and unfold my impulses of will. Indeed in ordinary science and everyday life men cannot get rid of the gnawing doubts which assail them in connection with this problem.

On the one side there is the reality of human freedom. But the conviction is prevalent that this freedom must be renounced if one is a scientist in the modern sense, believing in the conservation of energy and matter and holding the view that no impulse of the human will, no human action can emanate from free will, since man, in common with all other creatures in the kingdoms of nature, must be subject to the domination of nature-necessity.

But with his true ‘I’ before him in greater strength and intensity, man acquires a kind of knowledge still higher than Inspiration and Imagination. I have called this still higher form of knowledge, true Intuition, for it denotes complete emergence in spiritual reality. At this stage, the fact of man’s repeated earthly lives spoken of by Anthroposophy is filled with meaning. The necessity which seems to be implicit in a man’s actions, in his will, is recognised as the consequence of preceding lives on Earth. Man’s eternal core of being passes through repeated earthly lives, and between these lives — that is to say, between death and a new birth — leads an existence in worlds of soul and spirit. And now comes the knowledge: flowing from life to life there is the factor which entails subjection of the ‘I’ together with its impulses of will ... not, however, to external, nature-necessity but to the necessity which runs through the chain of earthly lives.

To begin with, this necessity is hidden from ordinary thinking. But when truly free, sense-free thinking as described in my Philosophy of Spiritual Activity is unfolded in a single earth-existence — with this kind of thinking we have the real foundation of our freedom, our free spiritual activity. In that we rise, as man, to these moral impulses which are seized by the free power of thought, we become free human beings here on the Earth. And what inheres in our existence in the form of necessity, living itself out as destiny — this is not nature-necessity but the necessity which runs through repeated earthly lives.

This too is revealed to Intuition, the third stage of super-sensible knowledge. There before us, presented in wonderful harmony, is the freedom inherent in a single earthly life, and what we feel to be the necessity of destiny — which is not external, nature-necessity, nor due to the normal constitution of the human body, but which streams in from earlier earthly lives. This no more makes us unfree than does a change of the stage on which our life takes its course, when circumstances are such as to make us still dependent upon the connection between this new life and the old. — If for example, we emigrate from Europe to America, the ship takes us thither and our life proceeds in a new setting. This is destiny; but in spite of having crossed from Europe to America, we remain free beings. Necessity and freedom can be differentiated when we perceive on the one side the necessity inhering in repeated earthly lives and, on the other, the freedom which is implicit in each single earthly life.

To look upwards into the higher worlds gives us security and confidence inasmuch as the purpose and meaning of earthly life become clear. We no longer merely yearn for higher worlds — although that too is necessary for any sense of security on the Earth. Earthly life becomes insecure if we lose our connection with the Divine-Spiritual within us.

True anthroposophical knowledge of the reality of higher worlds does not estrange us from the affairs of the Earth: we know that the descent to the Earth must be made over and over again in order that freedom may become an integral part of man’s estate. Conscious realisation of freedom permeates us in spite of our realisation of the problems of destiny, for we have learnt to understand these problems in their spiritual aspect, in the light of the reality of the higher worlds.

It has only been possible to give a very bare outline of this subject. Abundant literature exists today and is at the disposal of everybody. In one brief lecture I have only been able to indicate certain guiding lines, but what has been said will to some extent show you that anthroposophical knowledge of the super-sensible worlds has not the slightest tendency to be remote from the world, to be unpractical. It does not wish to lead human beings in their egotism into vapid castles in the air; on the contrary, it holds that to alienate a man from the world would be to sin against the Spiritual. The Spirit is only truly within our grasp when the flow of its power makes us practical and capable human beings.

The Spirit is creative; the mission of the Spirit is to permeate, not to escape from material existence. Anthroposophical knowledge of the super-sensible worlds is therefore at the same time a power in practical life. Hence — as I shall show in other lectures here in Christiania — Anthroposophy strives to enrich the several sciences, the life of art, as well the domains of practical life, with all that knowledge of the reality of higher worlds can add to the things of the material world.

As we have heard, Imaginative Knowledge reveals the ether-body, the body of formative forces. When, in the light of this knowledge, we understand the nature of the human bodily organisation, when we understand how the astral body which has descended from worlds of soul-and-spirit, works in man as an earthly being, in lung, liver, stomach, brain, and so forth ... then we understand the nature of health and illness. When this point is reached, our realisation of the higher worlds will have succeeded not merely in satisfying a need of knowledge, but actually in enriching medicine and therapy. In Stuttgart and in Dornach we already have clinics and institutes engaged in the practical application of the contributions which anthroposophical knowledge can make to medicine, to therapy — especially to therapy — but also to pathology. Anthroposophy strives, too, to make this knowledge of higher worlds bear fruit in the realm of art.

In the Goetheanum Building at Dornach, in the High School for Spiritual Science, a new style of architecture was created [See: Ways to a New Style in Architecture (with 12 illustrations of the first Goetheanum), by Rudolf Steiner.], out of anthroposophical principles. This new style of architecture has no sort of tendency towards the symbolic or the allegoric. Not a single symbol, not a single allegorical form will be found there; everything is the product of creative art in the truest sense. Spiritual Science is not theory, it is not a matter merely of the intellect. The element of intellect dragged down into art would produce nothing but barren, allegorical symbolism, Spiritual Science leads to actual perception, to concrete understanding of the spiritual world. The content of the spiritual world can then be woven into the material world. In the highest degree we strive to fulfil Goethe’s demand, namely, that Art should be a manifestation of secret laws of Nature which, without her, could never bear fruit. And we are also endeavouring to develop an art of movement founded on the reality of the formative forces working supersensibly within the human being. This is Eurhythmy, a performance of which is to be given here next Sunday.

Eurhythmy is not an art of dancing, nor anything in the nature of mime; it is an art that has been brought down from the super-sensible into the material domain of man’s being; it gives expression to the intimate connection of the human being with the Cosmos and its laws, showing how in a ‘visible speech,’ secrets of the life of soul and spirit can be made manifest, as well as in audible speech or song.

Similarly, Spiritual Science can flow into the social life, the moral and ethical life. I have tried to show this in my book, The Threefold Commonwealth. The problems of the social life of men can never be adequately solved by Marxian or other materialistic theories. In his innermost existence man is a spiritual, super-sensible being, and as a social being, too, it is his task to give expression to the super-sensible in the domain of his social life. Failing this, the burning social questions of our time can never be fruitfully solved.

Finally, the path to higher worlds which anthroposophical Spiritual Science strives to tread by means of genuine research and not through mere belief — this path is connected with man’s deepest and most inward quest, with the bonds he tries in devotion and piety to forge with the Divine-Spiritual foundations of the Universe. In short, Spiritual Science is bound up with the deepest religious feelings arising in the human heart, with the religious life that must unfold if the true dignity of manhood is to be attained. And so anthroposophical knowledge of the super-sensible worlds is at the same time a quickening, an enrichment of the religious life, of which, as every unprejudiced mind will admit, we stand in dire need to-day.

It is well-nigh incomprehensible to me that again, quite recently, anthroposophical Spiritual Science should have been accused by theological circles of destroying the religious life. It has been said, for example: the life of Anthroposophy betokens the death of religion! Now the life of Anthroposophy is indissolubly bound up with that life of the soul in which the very deepest forces of religion unfold. This search for super-sensible realities cannot betoken the death of religion — at most it might betoken the end of something that is merely regarded as religion and is already dead. If, indeed, this is what has happened to religion, Anthroposophy would simply be opening up a vista of death. By its very nature, however, being a living path to the super-sensible realities, Anthroposophy is a means whereby the religious feelings, the whole-hearted devotion of men to the super-sensible worlds may be enhanced, quickened, pervaded with warmth. [Compare: Jesus or Christ, a lecture given by invitation in the Theolog. Verein, Christiania, 29th November, 1921.]

The goal of Anthroposophy is to work fruitfully in all the different spheres of life, from the secular to the most sacred. In the noblest sense — however far off achievement still lies today — the goal and ideal of Anthroposophy is to promote and be a real factor in the advancing evolution of mankind. And every unprejudiced person who has passed with alert consciousness through the catastrophic period of the second decade of the twentieth century, will admit that many, many spheres of existence today are calling out for new and vitalising impulses.

What I have put before you in such brief outline is connected with the eternal concerns of human life. Anthroposophy can be cultivated in the forum of life, where man does not always seem to demand that inner security which can only be found in consciousness of his eternal being; and it can be cultivated in quietude, away from the hubbub of the forum of life. The human being of every epoch must be in contact with the Eternal within him, if he would be truly Man. Thus Anthroposophy is of universal, vital interest to all men because it concerns the things that are Eternal in human existence. In our days, when the signs of decline are to be seen on every hand, it must surely be admitted, too, that there is need to counter the forces of decline with impulses for the ennobling of Western civilisation. Anthroposophy is worthy of attention today not only because it pays heed to the Eternal but also because of the difficult tasks confronting our times.

In conclusion, let me say this. — Unlike the current tendency to lead the human being to mystical castles in the air and thus to estrangement from the world, the aim of Anthroposophy is to lead him to the reality of the super-sensible worlds in such a way that having seized the Spirit he may take a real hand in the affairs of practical and material life. In very truth man must lay hold of the Spirit, for the reason that if his life is to rest upon sure foundations, contact with the super-sensible worlds and with the Eternal part of his being is all-essential. And nowadays, above all, man needs the Spirit for the solving of the hard and heavy problems which surround him in these catastrophic times.

I have been asked to speak to-day on the subject: Paths leading to higher, that is to super-sensible knowledge. As not all of you were present at my last lecture, it will be necessary to weave into this lecture some of the more important things explained yesterday.

The spiritual science of Anthroposophy strives above all towards a full harmony with the scientific truths which have emerged in the course of the past centuries. Anthroposophy is in no way directed against the efforts of natural science, as so many people believe; on the contrary, those who honestly and earnestly stand within our anthroposophical movement appreciate most of all such men as can fully judge the achievement of our modern times, resulting from scientific conscientiousness, from inner scientific feeling. It is however true that one cannot penetrate into the super-sensible worlds with the aid of the generally accepted science, and in regard to this point Anthroposophy in a certain way shares the views of the officially recognised scientists.

Anthroposophy clearly recognises that people are quite right when in regard to natural science they speak of boundaries to human knowledge. Anthroposophy also recognises that one cannot step beyond these boundaries with the ordinary forces of human understanding. Consequently Anthroposophy does not even attempt to discover paths to super-sensible knowledge by applying the forces of ordinary consciousness and ordinary knowledge, but it strives not only as regards the results of scientific investigation to begin where ordinary science must come to an end, but through its methods Anthroposophy also strives to begin where the generally accepted science must come to a final point in regard to a knowledge of external Nature and also of the physical nature of the human being.

Consequently Anthroposophy must not only speak of different subjects, but it must also speak in a different way. Nevertheless it is in full harmony with scientific conscientiousness and scientific discipline. Its starting point is to draw out of man’s inner being latent forces, to rouse slumbering forces of knowledge enabling the human being to penetrate into the super-sensible worlds.

Anthroposophy does not say that special qualities and capacities are needed for a knowledge of the super-sensible worlds, it does not declare that such a knowledge is based on qualities which can only be possessed by a few people, but it takes as its foundation forces which can be drawn out of every human soul, forces which transcend those which we inherit, as it were, from childhood onwards and which also transcend those which we gain through ordinary education, through an ordinary schooling.

A person who wishes to become a spiritual investigator, in the anthroposophical sense of this word, must set out from the point where he stands in ordinary life and in ordinary science; from there he must guide his development of his own accord. The forces which should be developed first of all are the forces of thinking. This is a first step in such a development, and we shall see that this does not imply the development of one-sided intellectual forces of thought, but the unfolding of the whole human being. But a beginning must be made with a particular exercise in thinking.

The kind of thinking to which we are accustomed in ordinary life and also in ordinary science is given up to external observation and follows, as it were, the thread of external observation. We direct our senses towards the external world and link our thoughts with perceptions transmitted by the senses. The observation of the external world provides a firm support, enabling us to connect our experiences with the contents of our soul.

It has been the endeavour of science, and rightly so, to develop more and more the support given by external observation. Observation has been enhanced by the use of scientific experimental research, where every single condition leading to different manifestations can be clearly surveyed, so that the processes become, as it were, quite transparent.

For the attainment of its task, the spiritual science of Anthroposophy must deviate from this way of thinking which is entirely directed towards the objective reality outside. Anthroposophy must above all strengthen and intensify thought within the human being. In the public lecture which I gave yesterday I remarked that a muscle grows stronger if it does a certain work and that the same applies to the forces of the soul. When certain definite concepts which can easily be surveyed are again and again set at the centre of our consciousness by systematic practice, so that we completely surrender to such concepts, our thinking power grows stronger.

This intensification of the forces of thinking must of course be reached in such a way as to maintain throughout our clear and complete willpower. A person who wishes to become a spiritual investigator in the anthroposophical sense, may therefore take mathematics above all as an excellent example for the scientific mentality of modern times.

Though it may sound strange and paradoxical it must be said that an anthroposophical spiritual investigator who wishes to transcend the stage of dilettantism, must in the first place observe a rule which already existed in the old Platonic school: That no one can penetrate into real spiritual-scientific knowledge unless he has a certain mathematical culture.

What particular result can the human soul gain through mathematics? The result that everything which confronts the soul through mathematics can be inwardly surveyed, is inwardly transparent, and that mathematics contains, as it were, nothing to which we submit unconsciously, without the application of our will.

The spiritual science of Anthroposophy is naturally not mathematics. But a significant example may be found in the way in which one penetrates into mathematical thought. It is not mathematics in itself which constitutes this example, but — if I may coin this expression, — “mathematizing,” the activity of mathematical thinking. If such a “mathematizing” culture shows us how to transcend any illusionary or suggestive element, we shall be particularly successful in concentrating upon concepts which can be surveyed and which are quite new to us.

Such concepts can be obtained from an experienced spiritual-scientific investigator, or in some other way we may seek to develop concepts which do not live in our memory. They are set in the centre of consciousness, and we then concentrate upon them with the whole life of our soul, with all our power of concentration. Our attention is turned away from everything else, and for a certain space of time which must not be too long, we try to concentrate ourselves upon such a concept, or complex of concepts.

Why must such a concept or complex of concepts be something quite new? When we draw reminiscences out of memory, we can never be quite sure of what takes place within our organism, where processes may lead to certain experiences coming from the unconscious spheres outside the soul. Our cognitive power can only act freely when we confront a sense-perception, for it can be envisaged at any moment and because we are quite sure that a sense-perception is not drawn in some fantastic way out of the reminiscences of our life.

The same applies to that which we now allow to fill our consciousness with the exclusion of all sense-perceptions and to which we yield completely. Though we have no sensory perceptions, we are inwardly just as living as is ordinarily the case with external sense perception. The first thing which should be borne in mind when treading the path to higher knowledge, is that our thinking, which is free from sense impressions, acquires an inner activity which completely claims the attention of our soul, in the same way in which this attention is ordinarily claimed only by an external sense perception. One might say: What we ordinarily experience in connection with an external sense impression, we should learn to experience in connection with that intensified thought-activity which is completely permeated by a clear, conscious will.

This in itself sets up a strong barrier against anything which seeks to enter human consciousness in the form of suggestions, illusions, visions or hallucinations. Spiritual-scientific knowledge, in our meaning of the word, is not understood in the right way if people say: By his exercises, a spiritual investigator might after all be led to hallucinations or to similar results, he may be led into all kinds of pathological conditions of the soul. But those who earnestly consider the way in which Anthroposophy describes the path leading to higher knowledge, will see that this kind of spiritual investigation reveals most clearly of all the true nature of illusions, hallucinations or mediumistic phenomena. It rejects all this severely, as pathological elements; in fact, the results obtained by real spiritual research, clearly enable us to perceive the worthlessness of such phenomena.

Then one comes to quite a new way of thinking. The old way of thinking which is used in ordinary life and in ordinary science, remains. But a new way of thinking is added to it, if we do the exercises principally characterised as thought-exercises (you will find them in my book Knowledge of the Higher Worlds, or in my Outline of an Occult Science) and if we constantly practise them in a systematic way. (One person will need longer time for the attainment of results, and another person a shorter time). These thoughts, constituting a systematic practice, should be carried out in our consciousness as an inner soul-development.

I might describe this new way of thinking which is added to the old way of thinking in the following way.

Perhaps you will allow me to make a personal remark; which, however, is not meant personally, but, as you will readily admit, it belongs to the objective part of my descriptions. In the early nineties of the nineteenth century, I wrote my Philosophy of Spiritual Activity in order to show that freedom really lives in man’s ethical, moral life. There it has its roots. The Philosophy of Spiritual Activity called forth many misunderstandings, because people simply cannot penetrate into the way of thinking which is employed in this book.

My Philosophy of Spiritual Activity already employs that form of thinking which must be gained by systematic practice in order to reach a knowledge of the higher worlds. It is a first beginning in this direction, a first step which anyone can make in ordinary life. Yet it is at the same time a first step leading to a knowledge of the higher worlds.

Ordinary thinking (it suffices to bear in mind the true nature of the ordinary way of thinking, in order to see that my remarks are justified)—ordinary thinking really consists of spatial perceptions. In our ordinary thinking everything is arranged spatially. Consider that even time is led back to space! For time is expressed by the movements of the clock. The same process in fact is also contained in our physical formulae. In short, we finally must come to the conclusion that ordinary thinking is a combining way of thinking, one that collects scattered elements. We use this way of thinking in our ordinary sound conditions of life, and in ordinary science.

But the kind of thinking which should be used for the cognition of higher worlds and which is gained with the aid of the exercises I have described, is one which I might call morphological thinking, one in which we think in forms.

This way of thinking is not limited to space; it lives within the medium of time, in the same way thinking lives within the medium of space. This thinking does not link up one thought with the other; it sets before the soul a kind of thought-organism. When we have a conception, an idea or a thought, we cannot pass over at will to another. Even as in the human organism we cannot pass over at will from the head to any other form, but must first pass over to the neck, then the shoulders, the thorax, etc., even as in an organism everything has a definite structure which must be considered as a whole, so the thinking which I characterised as morphological thinking must be inwardly mobile. As stated, it lives within the medium of time, not of space. But it is inwardly so mobile that it produces one form out of another, by constantly growing and producing an organic structure.

It is this morphological way of thinking which should be added to the ordinary way of thinking. It can be attained through exercises of meditation which are described in principle in some of my books. These exercises strengthen and intensify thinking. The morphological way of thinking, the thinking activity which takes its course in forms and pictures, enables us to reach the first stage in the knowledge of super-sensible worlds, namely the stage described in my books as imaginative knowledge.

Imaginative knowledge does not as yet supply anything pertaining to an external world. To begin with, it leads only to man’s self-knowledge, but it is a far deeper knowledge of self than the one which is ordinarily reached by self-contemplation. This imaginative knowledge brings forms into our consciousness, forms which are experienced just as livingly as any sense-perception. But they have a peculiar quality of their own.

Our ordinary thoughts could not live within our consciousness in a sound way if we were unable to remember them. In regard to spiritual health and a sound development of soul-life, a very great deal depends upon our remembering capacity, upon our memory. Only those who have a continuous memory in their waking-life condition, a memory which goes back to a certain moment in childhood, can be said to be of sound mind.

Perhaps you will also have heard of the terrible condition of certain psychopathic people due to the fact that certain memories are blotted out. Psychiatry knows this state in which memories are blotted out, and it shows us the great importance of a continuous memory if the human soul is to live in a sound condition. This applies to the ordinary development of thought.

But it does not apply to the way of thinking just characterised as morphological or imaginative thinking. When our eye, or some other sense-organ is turned to some external object, the perception can be experienced only as long as our sense-organ is exposed to it. In the same way morphological thinking, or imaginative thinking, only exists while we experience it, and what thus arises within imaginative thinking cannot in the ordinary sense be impressed upon our memory. It must be called forth every time afresh, if it is to be experienced.

Those who reach such an organic-morphological way of thinking which develops as it were into a living process of growth, cannot retain the results of this thinking in their ordinary memory. Freedom, too, can only be characterised by ascending to such growing, constantly developing way of thinking. This is why my Philosophy of Spiritual Activity gave rise to so many misunderstandings. But it had to be transmitted through this method of thinking, because freedom is a spiritual experience and it is impossible to come to it with ordinary combining thinking.

Beginners in the method of spiritual science generally think that an imaginative experience can be impressed on the soul like any other thought. But this is not the case. An imaginative thought vanishes from our consciousness. The only thing which can be retained is the way in which the imaginative experience was reached. The conditions can be reconstructed, thus giving rise to the experience. If we wish to see again a flower which we have already seen, we must return to it and look at it; in the same way, the inner processes leading to an imaginative experience must be recalled, if we wish to have this experience again.

A spiritual-scientific content cannot be remembered without further ado. This even applies to the most elementary things in honest spiritual-scientific investigation. Here again, allow me to mention something personal, but which is also an objective fact.

You see, what an anthroposophical investigator of spiritual science has to say, cannot, as it were, be transmitted day by day in the form of lectures, in the same way in which natural-scientific facts are generally advanced. Scientific facts can be remembered, they live in our memory and can be set forth with the aid of memory. But the facts which a spiritual-scientific investigator has to advance, must come from his inner living experience. He cannot prepare himself in the same way in which one generally prepares lectures based on memory. The only thing he can do is to reconstruct the conditions enabling him to experience the most elementary facts of spiritual science.

We should realise that the spiritual science of Anthroposophy leads in its very first steps to a development of otherwise dormant forces of the human soul, and we should not think that any results can be reached in regard to higher worlds through ordinary philosophical speculations.

The imaginative knowledge described to you just now, leads, as already stated, to a kind of self-knowledge. Finally it leads us to a great tableau in which we simultaneously survey all the organic elements that have built up our whole life from our earthly birth onwards. Inwardly we perceive the creative formative forces which build up the human being and we first perceive them in connection with our own self.

We can see this tableau in the same way in which certain people in danger of death (even natural-scientific thinkers admit this), for instance, when they are drowning, see before them a weaving, living picture of their past life; we do not however, see it as a memory-picture, we do not look upon the small details of life, but we survey its chief facts, the forces which made us progress. We see, as it were, a deeper memory-tableau. At the same time, this tableau does not merely set before us the ordinary thinking life of the soul, but that inner life which works upon the physical organism from the soul.

This conception leads to a standpoint that makes it appear childish that even in the first decades of the 19th century people should have spoken in a speculative way of vital forces, of vitalism. Anthroposophy does not speak of such a vital force. It speaks instead of the conception of life, of what I call the etheric body, or body of formative forces, which represents on the one hand a soul-element, and on the other, a condensed, intensified soul-element which works upon the physical organism.

We are thus led to a deeper knowledge of the soul and also to a deeper knowledge of the way in which the soul-element works within the organism. Let me now give you an example, an elementary but characteristic example:

You know that recognised modern psychology does not go beyond certain speculative ideas in regard to the connections which exist between the soul and the body. The soul is described as if it were the body’s motive force, and scientists with a more materialistic mentality consider the body as a plus, which as it were, produces the soul. Most frequently of all modern psycho-physicists speak of parallelism, viz., that psychic phenomena and bodily phenomena follow a parallel course, and so forth. But all these things are mere speculations, simply based on the fact that people are unwilling to penetrate with the scientific spirit that prevails elsewhere into the psychical-bodily life of man.

You are all acquainted with the physical concept of latent heat contained in every object, but which does not manifest itself as heat. But this heat can be freed, it is said, if certain conditions are created, and in that case it manifests itself. But before the heat appeared, it existed in the objects as a latent force, where it gives rise to something which does not reveal itself outwardly through heat-processes. We therefore speak of latent heat and of heat which is set free.

This conception — of course, duly modified and extended — should be applied to the soul-life, by observing it in a concrete way, and not speculatively. We can observe the child’s growth until the time of its second dentition around the seventh year. Far more than one generally thinks is connected with this second dentition. If we observe the soul-bodily processes in an unprejudiced way, we can see that after the second dentition the child’s whole way of thinking, its whole life of representation and feeling, in fact the whole life of the soul, undergoes a complete change.

When the child changes its teeth, it reaches a final point in regard to a certain direction of life. After the second dentition, the human being no longer requires certain forces for the development of his physical organism which he formerly required. The forces which push out (if I may use this trivial expression) the second teeth are not merely localised in the human head, but they are forces which work in the whole body and manifest themselves locally when the second teeth appear. They exist however in the whole physical organism.

Those who observe this whole process as objectively as natural scientists are accustomed to observe and think in natural science, reach the point of recognising that the forces which push out the second teeth were latent forces, bound up with the physical organism. They gave the child’s physical body its structure, but with the second dentition they were set free, so that they can now appear in the child as soul-spiritual forces.

Here we may see concretely how the soul-spiritual forces and the bodily organisation are inter-related. This is not seen speculatively, but in a real, concrete way. Those who only wish to observe the soul at one moment and then the body, may speculate or experiment for a long time, yet they will only come to quite abstract results in regard to the connection which exists between the soul and the body. But those who observe the processes in the sequence of time, will find that after the second dentition certain soul-forces appear in the child revealing a more sharply outlined concept of memory, more sharply outlined feelings, and they will know that these are forces in the soul which were set free and which now manifest, whereas formerly they were submerged in the physical organism. Observations, not mere speculative thought, shows them the connection between the body and the soul.

This example shows us how we should investigate the inter-activity of soul and body with the aid of imaginative thought. We gain insight into the activity of the soul-spiritual forces in the physical-bodily organisation. This is what is presented in the tableau which I have described.

If we have reached the point of developing this imaginative way of thinking, we must proceed further with the strength thus gained. Even as a muscle grows stronger through practice, so the thinking power grows stronger if we do these exercises which are described in greater detail in the books mentioned. If we develop within us an intensified thinking endowed with plastic forces which lives in time, other forces of our soul may be developed and intensified.

The ordinary thoughts of life come and go, or we try to get rid of them either by discarding them from our soul, or the organism sees to it that we forget them, and so forth. But the thoughts of the kind described, which are called up in our consciousness for the sake of gaining higher knowledge, cannot be blotted out as easily as ordinary thoughts. A great effort must be made to forget them. This is a second kind of exercise: an artificial forgetting, as it were, an artificial suppression of thought.

If we have practised this artificial suppression of thought for a sufficiently long time, corresponding to our individual development and predispositions, we become able to suppress the whole tableau of which I have spoken, so that our consciousness is quite empty. The only thing which should remain to us is our calm thinking power, permeated by the will. But this thinking now appears in a new form.

I have now described to you two ways of thinking: the ordinary way of thinking which is connected with space, and a way of thinking which has a growth of its own, in which one thought always grows out of the other, even as in a living organism one limb is connected with the other.

If this morphological way of thinking is practised for a certain time, we gradually develop a third way of thinking, which we need in order to ascend to a higher stage of super-sensible knowledge. We need this kind of thinking when we rise to a stage which is higher than that in which we merely survey our own organisation.

Imaginative knowledge leads us to a survey of our own organisation, so that we say to ourselves: Here on earth, the soul-spiritual element, which is super-sensible, works upon the physical body. We must use this morphological way of thinking, for otherwise it is not possible to understand what takes place in the medium of time and works upon the physical body out of a super-sensible sphere, for this is something which undergoes continual metamorphoses. Our thinking must become mobile and our thoughts must be inwardly connected with each other. Mere combining thought cannot grasp the life which proceeds from the spirit, this can only be grasped by an inwardly living thinking.

But still another way of thinking must be developed if we wish to rise up to the next stage of super-sensible knowledge. Let me use an example in order to explain this to you. Even this example is difficult to penetrate, but I think you will be able to grasp what I mean.

Let us bear in mind the fact that Goethe tried to interpret the single cranial bones as metamorphoses of the vertebrae. In the single bones of the skull Goethe perceived transformations of the vertebra. Though somewhat modified, modern science also adopts this view, but it is no longer entirely in keeping with Goethe’s conception; nevertheless this view is valid to-day.

It does not suffice, however, to consider the purely morphological derivation of the cranial bones. We must go further if we wish to understand the relationship of the human head to the remaining human organism (we will restrict ourselves to the skeleton). We must not only envisage a transformation, but something very different. Let us ask, for instance: What relation exists between the bony system of the arms or legs and the bony system of the cranial bones, of the bones of the head? Here it is the case that the metamorphoses through which one form gives rise to the other can only be grasped if we bear in mind that this is not only a spatial metamorphosis taking place within the medium of time, but that quite another process takes place which is very difficult to understand, namely, a kind of turning over, a reversal.

If you wish to grasp the mutual relation between the bones of the leg and the bones of the skull, you must compare the external surface of the skull with the inner surface of a hollow bone, let us say of the upper thigh bone. This means that the inner side of the thigh bone must be turned inside out, so that also its elasticity would change; its inner surface would in that case be turned outwards and correspond to the external surface of a cranial bone; and vice versa, the outer surface of the thigh bone would not correspond to the outer surface of the cranium, but to its inner surface.

Imagine this process of metamorphosis like a glove which is turned inside out, but at the same time the elasticity of the glove undergoes a change. A new form arises. It is as if the glove is not only turned inside out, but takes on quite a different shape through the new elasticity.

You see, as a first indication of this third kind of thinking I must bring before you a very complicated process. This kind of thinking does not only live in constantly changing forms, but it is able to reverse the inner structure, so as to change its form.

This can only be achieved through the fact that now our thinking no longer lives in the medium of time, for in this process of reversion the subject of our thoughts transcends space and time and penetrates into a reality which lies beyond space and time.

I know that we cannot immediately become familiar with this third kind of thinking, which differs so greatly from the combining and the plastic ways of thinking. It is not easy to penetrate into this third kind of thinking, which dives down, as it were, into spacelessness and timelessness; it is not easy to understand that it reappears in a changed form turned inside out.

Anthroposophy does not wish to speak of the higher worlds in the amateurish way adopted by so many people, but because Anthroposophy is as honest as any other honest science it must point out that it is not only necessary to abandon the sphere of higher science, but that it is even necessary to acquire a completely new way of thinking.

If we wish to advance to a qualitative thinking man’s inner forces must be held together in an entirely different way, for the whole quality of our thinking undergoes a change during this process of reversal, when the inner is turned into the outer.

When we succeed in submerging our thought into a qualitative element, it is possible to ascend to that stage of knowledge of the super-sensible worlds which follows the stage of imaginative thought.

If the tableau of which I have spoken has been suppressed, so that an empty consciousness is established, then we have an empty consciousness for a certain time; this can be achieved if we suppress merely a concept. But when such a reality is suppressed, when we suppress forces which are constantly at the service of growth and nutrition during our earthly existence, we dive down into a completely new world. We then really are in the higher worlds and the ordinary physical world lies behind us like a memory. We must have it as a memory, for otherwise we should not be of sound mind; without memory we should be psychopaths, subjected to hallucinations and to illusions.

If we proceed in the right way along the path of spiritual investigation, we maintain our calm thoughtful consciousness permeated by the will even when we ascend to the highest worlds and there can be no question of falling a prey to hallucinations or suggestions.

When we are subjected to hallucinations or suggestions, the ordinary consciousness is entirely supplanted by a pathological consciousness. In the state of consciousness which Anthroposophy strives to reach for the attainment of knowledge of higher worlds, the essential thing is to maintain our ordinary consciousness in its full extent, so that we keep our sound common sense and our calm state of mind while ascending to the higher worlds. Even the thinking strengthened with the reversion of thought already mentioned, or the super-morphological thought, even this exists only for the sake of penetrating in full consciousness into the higher worlds. We then really experience the higher worlds and their spiritual contents.

Through the imaginative consciousness which enables us to gain a conception of the forces working in us from birth onwards, a conception of super-sensible forces working upon the physical body, we gain knowledge of that part of our being which existed before our birth, or before we were conceived within the physical world, when we still lived in a soul-spiritual world surrounded by soul-spiritual beings, even as here on earth, during the time between birth and death, we are surrounded by physical beings.

In short, we experience the eternal kernel of man’s being, when we look behind birth into that stage of existence through which we passed before the earth received us into the physical stream of heredity; we experience man’s eternal being in his spiritual environment.

Thus it is neither speculation, nor a system of thought that has led us to a knowledge of the higher worlds; it is a beholding. Even as the development of the body, from the embryonic stage onwards, gives us a conception of the external physical world, so the steps described to you in principle (details can be found in the books I have mentioned) lead us to a knowledge of soul-processes and enable us to live in a spiritual world in which we existed before birth and into which we enter when we pass through the portal of death. Objective vision leads to a knowledge of the higher worlds.

I have now described to you in the first place a path of knowledge. But this is incompletely described if it is merely described as a path of knowledge, for the experiences which we gain call for something besides a mere activity of thought. Though it may be difficult to acquire these two higher forms of thinking, there is something else which presents far greater difficulties.

If here in the physical world we preferably cling to observation and experiments, it is because in a certain way this sets our mind at rest in regard to the reality of our knowledge. From the standpoint of a theory of knowledge one may dispute about the true nature of sense-perceptions and their relation to reality, etc., but this is not the point just now; the point is that sense-perception gives us a guarantee for the truth of our soul’s experience, the reflected images of our sense-perceptions which arise in the soul; we set our minds at rest by leaning upon the external reality.

The disease of spiritism has arisen in recent times; which in just such a way seeks to establish the reality of the spiritual by external observation. One cannot of course be a stronger materialist than by being a spiritist. Spiritism is but the enhanced form of materialism, for in spiritism people not only wish to establish the reality of physical substance, which they perhaps consider as the only reality, but they even wish to show that the spirit appears in the same form as matter, i.e. that the spirit itself is nothing but matter. What arises in the form of spiritism is the last phase of materialism and draws out of it the last consequences. [See Rudolf Steiner: “Geschichte des Spiritismus” and “Geschichte des Hypnotismus and Sonnambulismus.”]

Real spiritual science seeks for an ascent into the spiritual worlds and not a drawing down of the spiritual worlds into material processes.

But when we ascend to the spiritual world in the manner described we no longer have the support which the external world provides, as it were, for our soul-experiences. We need something which gives the certainty that we are not floating in emptiness, that our soul-experiences in the higher worlds are not mere fancies; we need a support in the same way in which the external sense perceptions give us a support in our ordinary life. This again can only be reached through the development of inner forces.

Please do not misunderstand me. I do not mean that the forces which we already have in ordinary life (one has to speak in terms taken from ordinary life) suffice. We must develop forces even in spheres which are not the spheres of thought, in order to reach not only vision, but vision rooted in reality.

The assurance which our sense-perceptions provide from outside, consists in the fact that one sense supports the other. When we have an impression of sound or of sight, we do not immediately know whether this is a hallucination or not. We can only be sure of the impression gained, when we are supported — I might say — by the sense of gravitation, when another sense comes to our aid, when an impression which is not sufficiently guaranteed by the sense of sight or hearing can be supported by some other sense.

What is it that gives us the right to speak of reality in the physical world? Several things may be taken into consideration. I should have to speak for hours from the standpoint of a theory of knowledge (of course, I cannot do this now) in order to prove the fact which I now briefly wish to summarize. But if you follow the corresponding train of thought you will see that the following fact can be accepted: In the physical world we designate a fact as “real” when it influences us in such a way that we should be obliged to deny our own existence were we to deny the existence of that thing. If you not only hear the sound of a bell, but if you can touch it and discover its connection with other things, you would have to blot out your own self if you were not able to say that the external object is real, when you experience its reality within your soul. An external object can be called real, if we should have to deny our own reality in denying the reality of the object.

What we describe as reality is therefore intimately related with our own reality. That is why forces must also be drawn out of our own reality, which is a soul-spiritual reality, and these moral forces may be compared with an object which I grasp and which shows itself to be heavy. Within our own being we must seek supporting forces for the reality of the spiritual worlds into which we penetrate in the way I have described.

This can only be done if we develop certain moral qualities which we already have in our ordinary ethical attitude in life; the moral forces must be strengthened in the same way in which we strengthen the force of thought. These moral forces should not only be developed for the sake of our ethical life, they must be further strengthened.

Let me now speak to you only of two kinds. The first is what we call moral courage, or courage in general; this should be intensified in the same way in which the forces of thinking are intensified. The forces of courage within us may be intensified if the retrospective tableau arising through imagination is placed before the soul and we then look upon it and experience it in the right way. We then discover a higher kind of courage in our own life; when diving down into this tableau we discover inner forces of courage which are greater than those which we generally use in our external life, which is more or less passive. This courage should be intensified.

There is another moral force which should be intensified. Whereas courage is generally connected with the life of feeling and resembles an inner sense of sureness, a certain inner power, it is necessary to unfold certain forces which are connected with the will and which consist, for example, in the fact that at certain given moments we determine to do something, which we set about to do at some later time, by establishing with an iron will the conditions which enable us to carry out our resolution. An Anthroposophical spiritual investigator should carry out these exercises quite systematically. He should inwardly connect his present will-impulses with impulses that were in him at a former time.

In our ordinary life we give ourselves up to the present. But in the life which is to bring us into higher worlds we must visualise with an inner continuity of the will. Throughout many years we should be able to hold a purpose in mind and carry out at some later time things which we once resolved to do. This unfolds strong forces which support the will; it develops a strong current of volition which we ourselves establish within us.

This a special form of self-discipline. We are then no longer dependent on external circumstances or on ideals which induce us to do certain things, but by the will-impulse we inwardly connect in a soul-spiritual manner a later moment of our soul-life with an earlier moment. If a higher form of courage unfolds within our soul, if we develop the continuity of our will-impulses so that our will-impulses endure over the gulfs of time then we come to the point of ascending into the higher worlds, we shall be able to verify the reality of what we then perceive in the same way in which we do this in regard to the external physical world. The reality which we perceive there must be verified with the aid of inwardly intensified forces.

Hence the path leading to the spiritual worlds is not the development of a one-sided cognitive force, but the development of the whole human being in the direction of thinking, feeling and will, which implies a striving after knowledge, an aesthetic striving and an ethical striving. This path leading to the higher worlds is at the same time a religious immersion, a religious deepening of the human being.

There is one essential point which should be borne in mind: In modern times, even as through science to a great extent doubts have arisen in regard to the spiritual worlds, so through science these spiritual worlds must be conquered again. It is shortsighted to believe that the religious life must suffer through the fact that it is possible to ascend to the spiritual worlds with the same clear consciousness that we have in the physical world.

Those who advance criticism in this respect, generally do so because they think that the spiritual science of Anthroposophy remains within the limits of the intellect and rationalism. This is not the case. The whole human being, with his feeling and his will, flows into the development of thought, which is acquired in the manner I have described. The path leading to higher worlds indicated by the spiritual science of Anthro­posophy is the unfolding and the development of the whole human being. Even as in ordinary physical life thinking grows out of the organism like a flower, so higher knowledge grows out of the fully developed human being, who unfolds all his forces harmoniously and intensively along the path leading to the higher worlds.

Through the development of mere thinking we only come to a world of images. If reality is to be perceived within this world of images, we must develop in the way I have indicated the courage contained in moral forces, the will contained in our character, our own individual will which we maintain throughout periods of time.

These two forces, and others, which you will find described in the books already mentioned before, should be intensified. The human being as a whole must be led in a soul-spiritual way into those other worlds in which he lives before he is conceived by physical forces and enters physical life on earth or in which he lives after passing through the portal of death.

If we wish to ascend to this life with knowledge, if we wish to acquire the vision of the super-sensible worlds, the whole soul-spiritual being of man must be led towards them — not only some vague part of him which desires to become acquainted with these worlds theoretically.

The spiritual science of Anthroposophy can therefore fructify the whole life of man. Anthroposophy does not seek in some abstruse mystical way to estrange us from the world, but strives on the contrary to lead us into practical life, into a life which is truly practical. That is why it can be so fruitful for science and art, social and religious life—in short, for the most different spheres of life.

I can only give a few indications in this connection.

If we can see the life-tableau of retrospective vision of which I have spoken, a tableau which is in reality a structure of formative forces moving in the stream of time, if we can recognise this structure, we can also see how the human body arises out of this system of forces and how it develops. For it is only an external illusion to speak of the heart, the lungs, etc.; in reality, the heart is a process, and the external spatial form of the heart is merely the process which is held fast for a time. This applies to every organ. What is retained for a moment within a certain shape, can be perceived. But we cannot perceive the incessant life-process giving rise to health and illness unless we attain to a knowledge of the super-sensible formative forces of the body.

Medicine, and therapy in particular, can be essentially fructified by spiritual science, and we have already opened Clinical-therapeutic Institutes in Stuttgart and Dornach where the sickness of humanity can benefit from knowledge derived from Anthroposophy.

Spiritual science can fructify life in many other directions. When a School for Spiritual Science was opened at Dornach it was not possible to give it any ordinary kind of frame. What the friends of our anthroposophical world-conception had in mind when they wished to erect a building for a school of spiritual science was something quite special. Let me explain this by a comparison.

Take a nut with its shell. An unprejudiced person will think that the nut’s shell must have the form which it has, because the nut itself has a definite form. The shell forms part of the nut. When a spiritual world-conception, such as that contained in the Anthroposophical movement, is called into life, the members may find themselves in the position to erect a building and they may think: Let us go to an architect who will draw us a plan in this or in that style, in accordance with traditional customs, or something thought out which would not in any way be connected with the things which are to be cultivated within it — just as if the nut’s shell were not to fit the nut!

Since Anthroposophy is not a mere theory, and does not merely live in words, the Anthroposophical Movement can therefore not proceed in this way, not even in regard to its frame. At Dornach, the words which resound from the speaker’s platform, the scenes on the stage, whatever art is presented through word or movement from the stage, must have exactly the same inner essential style as that which is expressed in the walls, in the external architecture of the Building. Even as the shell of the nut is formed by the same forces which formed the nut, so the Anthroposophical realities which come to expression in the world must have an artistic frame and call into being a new style of architecture.

It was therefore an organic necessity for a new style of architecture to arise in Dornach. This new style is simply the externally visible part of the reality which lives soul-spiritually in the world. One will be able to see what is the intention of Anthroposophy to-day just through the fructifying influence which it exercises also upon the artistic spheres of life.

In Eurhythmy, which is only a beginning, we called into life a human art of movement in which the single artists or the groups of artists do not dance or pantomime, but in which the forms of movement constitute a speech based on laws just as strict as those of spoken language, or a visible song, similar to that which one ordinarily hears in the form of sound. Eurhythmy is entirely drawn out of the law of man, in spirit, soul and body.

Through Anthroposophy we have thus been able to exercise a fructifying influence on many different spheres of art.

In my Threefold State the attempt has been made to face the great social problems of the present time from the anthroposophical standpoint. Those who bear in mind that from the anthroposophical standpoint the whole human being has to be taken into account in the social question, and not only that part which is accessible to a rationalistic science, to Marxism and similar directions of thought, must admit that forces which penetrate into the higher spiritual worlds can also penetrate into the social laws of human life, for these in fact are soul-spiritual laws pertaining to the higher worlds; they can also lead us to laws which are able to call into existence satisfactory social conditions in human life. For it is a spiritual element which unites human beings in their life in common, and physical links are simply formed out of the spiritual.

The terrible catastrophe of the present time and the decadent forces which now hold sway are largely due to the fact that people forget this spiritual foundation. Humanity must again permeate itself with the spirit.

Anthroposophy has also had a fructifying influence on education, pedagogy. At the Waldorf School at Stuttgart, founded by Emil Molt, the results of anthroposophical research in the direction of a true knowledge of man are applied to the developing human being, to the child. The paths which lead us to the higher worlds also enable us to observe the child year by year and week by week, as it develops from birth to puberty; it enables us to see in the child the forces which it brought with it from the spiritual worlds and which the teacher or the educator must conjure forth.

I can only give a few indications in this direction, for at the Waldorf School we have tried to develop all these things in detail into an art of education. These are a few examples showing how Anthroposophy can influence different spheres of life.

I already told you that Anthroposophy can also fructify religious life, because it leads in a scientific way to the higher worlds and because it shows us the true nature of man’s eternal being which he bears in his transient earthly existence as an ever-developing spiritual element not accessible to the ordinary forces of cognition. It shows this eternal essence in its own element, in the super-sensible worlds. Higher vision can discover it there. Here it is concealed, because when it enters earthly life through birth it becomes absorbed by the physical form. But this fact does not deprive the spirit of its living forces, for the physical substance only conceals it. The spiritual can however be perceived in physical substance, in matter. An aid to such an insight is provided by the paths leading to the super-sensible worlds, which Anthroposophy seeks to indicate.

Anthroposophy does not wish on this account to lead us away from the ordinary world into asceticism, but it opens out the paths to the spirit, to the super-sensible worlds in such a way that with the aid of the spirit we can once more form and shape material, practical life.

The essential thing is to recognise a creative power in the spirit. The spiritual world would be weak indeed were we to experience it only as an uncreative element transcending matter. There are many people who say: The physical aspect of the world is something low, let us rise above it; let us abandon matter in order to reach high spiritual spheres.

Many things assuredly must be overcome in order to attain a knowledge of this spirit, but when we have reached it through love (and it can only be reached through love, through religious devotion and warmth, for the development of the moral capacities mentioned above lead us, through love, into the super-sensible worlds) then we take hold of the spiritual, super-sensible essence as we approach matter. For the strong spiritual element is not one which flees matter, but one which forms matter, which can be spiritually active within matter. This is one aspect.

On the other hand let me tell you one other thing which should be borne in mind, my dear fellow-students, namely that the spiritual science of Anthroposophy, as it is meant here, treads the paths leading to the super-sensible worlds in such a way that the results obtained along these paths do not stand outside the ordinary natural-scientific facts and their operations, but penetrate them as a soul-spiritual force.

Even as a person is a full human being in the true meaning of the word because here on earth he lives in a physical body which bears within it a soul-spiritual element, so science can only be science in the full meaning of the word if it is not a mere knowledge of the external, physical reality, but if this knowledge can be permeated by the knowledge of the spiritual worlds. For this reason the spiritual science of Anthroposophy wishes to set itself within the other science by meeting the demands of the being and nature both of man and of the universe. Even as in his physical life man must bear within him spirit and soul, so a real spiritual science which opens up true reliable ways into the super-sensible spiritual worlds, must become the spirit and soul of ordinary science dealing with the physical world. And even as the spirit and the soul in man do not fight or rebel against the body, but should harmonise with it fully, so the spiritual science of Anthroposophy should be in full harmony with real, genuine knowledge of nature and history.

I wish to give you in three lectures a survey of what Anthroposophy has to say concerning the human being and his relation to the universe. The universe and man are undoubtedly the two most important problems, for they embrace every question dealing with science and life and every problem of greatest and smallest importance.

It lies in the nature of these problems that in regard to these things I must limit myself to the anthroposophical horizon; that is to say, to the things connected with the great life problems of human existence which transcend the knowledge gained through sensory perception and which lie beyond the sphere of ordinary science.

In regard to the human being, self-knowledge is undoubtedly a problem which must appeal to us most of all. For in order to gain a foundation and a firm standpoint in life, we must first obtain a conception of our own nature. It must be said that at all times people sought to gain a knowledge of the universe, for they knew that the mysteries of the world's evolution are connected with man's own being; they knew that they could only learn something about man's being by seeking to know what the universe is able to give them, the universe of which the human being forms part.

Moreover, it cannot be denied that in connection with a knowledge of man and of the universe modern people show a deep interest for everything which transcends ordinary science, and we may say that innumerable attempts are now being made to transcend the spheres of ordinary science in order to investigate what lies beyond birth and death, beyond the world which can be fathomed by ordinary sense perception and by the understanding which is based upon it.

In recent times we can observe above all that there are scientific investigators who in many ways endeavor to transcend the spheres indicated above, and as an introduction let me mention a few striking conceptions of modern investigators, examples which prove that the keen interest in the problems which will form the subject of my three lectures really exist, but which prove at the same time how very difficult it is, even in the case of people well grounded in science, to penetrate into the sphere of the soul and of the spirit. As I do not wish to speak in abstract terms, let me proceed immediately from a few concrete examples.

A German scientist who worked very hard to discover how to penetrate into the super-sensible nature of the soul, and how to investigate the influence exercised by the soul's super-sensible nature upon the body's physical nature, tried to give many examples taken from his medical and scientific experience, showing the soul's influence, the influence of an unquestionably psychic essence upon the body; a marked example contained in one of the books written by this physician and scientist named SCHLEICH, who was personally well known to me, is the following: He describes a patient, who came to him in a great state of excitement, because in the office he had pricked his skin with an inky nib. The doctor could ascertain that it was quite an insignificant scratch. But the patient was under the delusion that this prick with an inky nib had given him a blood poisoning and that he would have to die unless his hand was amputated, and he begged the doctor to amputate his hand and his arm as quickly as possible.

The doctor could only tell him to be calm; that he would be quite well again in a couple of days and that there was nothing to be afraid of. As a responsible doctor he had to tell him this and could not, of course, amputate his arm.

But the patient was not satisfied. He went to another doctor who told him exactly the same thing and also refused to amputate his arm. Schleich was nevertheless nervous, for he was acquainted with soul moods, and so he inquired the next day how the patient was feeling and he was told that the man had died in the night.

The autopsy did not reveal any trace of blood poisoning, or similar symptoms. This was out of the question. Yet the patient had died.

In connection with this case, Schleich remarks: Death caused by radical auto-suggestion. The patient had the fixed idea that he had to die; it was an extremely radical auto-suggestion, and he really did die under the influence of this auto-suggestion.

This is the statement of an investigator well acquainted with all the natural-scientific methods, with all the medical methods. He reports this case in order to show a purely psychical influence; i.e., the influence of a thought, upon bodily processes, an influence showing, according to Schleich, that death set in as a result.

Schleich mentions many other cases, less marked and radical, in order to prove that it is possible to observe the soul, living in thoughts, feelings, sensations and will impulses, and that the soul can really influence the body. He wishes to describe, as it were, the influence of the super-sensible upon the physical.

Another case is described by a far more conspicuous scientist, by Sir Oliver Lodge: Sir Oliver Lodge lost his son Raymond in the last war. He fell on the Belgian-German frontier, and Sir Oliver Lodge, who had long ago felt the inclination to build a bridge leading from the sensory, natural-scientific sphere to the super-sensible sphere, was deeply stirred by the loss of his beloved son. Through many incidents, which are not directly connected with this matter and which indeed are not related, he was induced to use the mediumistic power of a certain person, in order to enter into connection with the departed soul of his son, Raymond.

When such a case arises in ordinary spiritistic circles, it is not necessary to consider it seriously, for one knows how unscientific these meetings are, and how amateurishly and unscientifically such cases are judged and investigated in spiritistic circles. But the matter must be taken more seriously when we have to do with the greatest modern scientist, with a man so thoroughly at home in the sphere of external, natural-scientific research and so well acquainted with scientific methods. That is why Sir Oliver Lodge's book on his spiritual intercourse with his son Raymond, made such a deep impression on the world.

On reading this book, we immediately feel that it is written by a man who does not approach the investigation of such things superficially, by a conscientious and responsible scientist. Even in other things, which I will not mention here, one can see that Sir Oliver Lodge applies to this sphere the same way of thinking, the same scientific method which he is accustomed to apply in his physical laboratory. The real facts which he now relates, and which, one might say, rightly produced such a deep impression upon all those who read Sir Oliver Lodge's book, are as follows:

Through the corresponding medium, Sir Oliver Lodge and a few other people who were present at the seances, were told that Raymond Lodge; that is, the soul or the spirit of Sir Oliver Lodge's son, wished to describe a scene enacted on the Belgian-German frontier shortly before his death, and the medium related that Raymond Lodge had a photograph taken and described this act in detail. In was expressly stated that two photographs were taken; these two photographs were carefully described and attention was drawn to the fact that upon the second photograph Sir Oliver Lodge's son had a somewhat different pose than on the first one.

When these communications were made in London through the medium (Sir Oliver Lodge describes it so that one can really see—I emphasize this expressly—that he took every possible scientific precaution), at the time when these experiments were made, no one in London knew anything about these photos, nor that they had been taken. After examining all the facts, Sir Oliver Lodge came to the conclusion that if this message were true, it could only come from his son, from the departed son himself.

In fact, after two or three weeks, the photographs which no one had seen before really arrived in London. They corresponded with the description given by the medium or, as Sir Oliver Lodge believed, with the description given by the soul of his son. Even a scientist could see in this fact, to begin with, one might say, an “experimentum crucis.” Nobody in London could possibly have seen those photographs. It appeared that the description was correct even in regard to the fact that two photographs were taken and that the second one showed a difference. The photographer had taken the photograph of the group which included Raymond Lodge twice, and for the second photograph he had shifted his camera a little. All this had been described exactly. A conscientious scientist could not find the slightest reason for questioning the medium's communication.

The two radical cases described to you just now, show that the longing, the great desire of unquestionably serious modern scientists leads them to seek a knowledge which goes beyond the facts revealed by ordinary external scientific research.

But one who speaks of anthroposophical research from an anthroposophical standpoint, must draw attention to the fact that the methods of anthroposophical investigation differ from those adopted even by such serious-minded scientists. For, in regard to a scientific way of thinking and a scientific mentality the foundations of anthroposophical research (I hope that my three lectures will make things clear to you from every aspect) should be stricter and more conscientious than any other, even in comparison with such strict scientists as the above. And one who dares to criticize such great scientists is perhaps called upon to judge and to explain the far greater certainty constituting the foundation of Anthroposophy, which is so often accused of advancing fantastic notions; this certainty given by Anthroposophy is far greater than that transmitted by the most conscientious scientific investigator of the present time. In order to indicate the critical attitude, the earnest and truly scientific character of Anthroposophy and its foundations, let me first bring forward the critical objections which can be raised against the scientific interpretations given in the two above-mentioned examples.

Let me now begin with these things, for in connection with today's subject my last two lectures already contained many explanations, so that the essential facts are known to the great majority of those who are now present; allow me therefore to illumine the things already explained to you from another angle.

The following objection must be raised in regard to Schleich and his case of “death through auto-suggestion.” Please accept this, to begin with, as a simple critical objection showing how matters might ALSO be viewed! Let us suppose that the man who pricked his hand with an inky nib and who believed that he had blood poisoning, really had some unknown inner defect, so that sudden death through a natural cause would have arisen in any case during the night after the accident. Such cases of sudden death really exist. On the other hand, all those who seriously investigate what can be achieved by a strengthening and intensification of the human cognitive powers, in the direction which I tried to indicate during the last few days, know that certain undefined soul forces may be driven to a special climax through some abnormal conditions, through—one can really say—abnormal PATHOLOGICAL conditions. Such cases undoubtedly exist and are critically described in books, so that everyone can test them … whenever the human will (and we shall see how this is possible) becomes transformed and thus attains cognitive power. Since the human will is directed towards the future, it is able, under certain pathological conditions, to have a premonition of events which prepare themselves, of events which will take place in the future out of the whole connections of a person's life. It is quite indifferent whether we call this a foreboding, or whether we give it any other name. But it is a fact that under certain pathological conditions of a lighter nature, which do not clearly appear in the form of illness, a person may foresee, in the form of a picture, that he will, for instance, be thrown by his horse. All precautions will be useless, for he cannot perceive the accompanying circumstances. He has simply had a foreboding, he has simply foreseen an event about to take place.

The critical objection which must be raised by one who really knows the intensification of spiritual conditions, is that in the case of Schleich's patient, the factors which brought about his sudden death on the following night, already existed and that he had had an inner presentiment of his near death. Such a presentiment need not be fully conscious; it can quite well remain in the subconscious depths of the soul. But its influence upon consciousness manifests itself in symptoms which can be designated as nervousness and restlessness. One does all manner of unpremeditated things, and it is quite possible to prick one's finger with an inky nib under the influence of the nervousness arising from such a premonition. The person in question therefore simply knew unconsciously (let me use this paradoxical expression) that he had to die. He did not clothe this in the statement that he had a presentiment of his near death, but he grew nervous, pricked his hand with the nib and clung to the belief that he would have to die through blood poisoning. Thus it was not a case of death through auto suggestion, but the man in question had had a presentiment of his near death and all his actions were determined by this. In that case Schleich simply mistakes cause and effect; there is no auto suggestion, as Schleich supposes, to the effect that a conscious thought exercises so strong a suggestion that death ensued; but death would have arisen in any case and the death presentiment was the cause of the patient's fixed idea.

You see, even such things can be viewed critically, if another, undoubtedly possible thing is borne in mind; namely, that certain subconscious conditions which always exist in the soul, faintly rise to the surface of ordinary consciousness, but masked. In the unconscious depths of the human soul many conscious manifestations have quite a different aspect, and ordinary consciousness simply gives them a different interpretation.

Let us now turn to the other case of Sir Oliver Lodge. Undoubtedly you are all acquainted with the phenomenon known as “second sight.” Through an intensification of the human cognitive forces, it is possible to perceive things which cannot be perceived by the ordinary sound senses; it is possible, as it were, to see things in a way which is not in keeping with the ordinary conditions of environing space, so that this perceptive faculty can, so to speak, transcend space and time. This fact supplies the critical objection which must be raised even against the conscientiousness of an Oliver Lodge. For Sir Oliver Lodge uses this “experimentum crucis” in order to prove that his son's soul and none other must have spoken to him from the Beyond. But those who know the fine and intimate way in which “second sight” works, and that under certain abnormal conditions the intimate character of such a perceptive capacity is really able to overcome space and time (mediums always possess this perceptive faculty, though in the great majority of cases this is not to their advantage) those who are acquainted with this fact, also know that a person endowed with second sight can go to the point of giving a description as in the case of Sir Oliver Lodge's son, a description which may be characterized as follows:

The two photographs arrived in London two or three weeks after the séance. The attention of the people who were present at the séance was turned towards these pictures; that is, to something pertaining to the future. And this fact pertaining to the future could be interpreted by a kind of second sight which the medium possessed.

In that case, it cannot be said that Raymond Lodge's soul shone in supersensibly into the room where Sir Oliver Lodge was making his experiments. Here, we simply have to do with something enacted completely upon the physical plane; that is to say, with a vision of the future surpassing the ordinary perceptive capacity, but which does not justify us to admit that Raymond Lodge's soul manifested itself from Beyond in the séance room.

I mention these two examples and the objections against them, in order to awaken in you a feeling for the conscientiousness and for the critical attitude of anthroposophical spiritual research. The spiritual investigation practiced in Anthroposophy does not at first proceed from any abnormal phenomena (the two last lectures proved this), but from completely normal conditions of human life, which appear in the forces of cognition, of the will and of feeling. Anthroposophical research seeks to develop these forces which enable one to gain a knowledge of the super-sensible worlds, in order to be, as it were, inwardly entitled to this knowledge, and in order to gain the true conscientiousness required in a training which strengthens thought

.Meditation exercises, such as those recently described to you, strengthen our thought to a high degree, so that our way of thinking becomes just as alive and intensive as sensory perception. Then there are the will exercises already mentioned to you, which will be characterized more fully in these lectures. Will exercises require above all an intensive observation of normal life; we must become quite familiar with the conditions in which we normally live.

Meditation exercises, such as those recently described to you, strengthen our thought to a high degree, so that our way of thinking becomes just as alive and intensive as sensory perception. Then there are the will exercises already mentioned to you, which will be characterized more fully in these lectures. Will exercises require above all an intensive observation of normal life; we must become quite familiar with the conditions in which we normally live.

A short time ago, a scientist published a brief resume of the science of Anthroposophy inaugurated by me. This man is in no way a blind believer. He briefly recapitulates what I have been giving you as Anthroposophy, a material which already constitutes a voluminous literature. He recapitulates it, by declaring that he is neither for nor against Anthroposophy, but then he makes a remark which has the semblance of being that of a strong opponent, although the author is neither an opponent nor a follower. I must confess that this strong remark pleased me exceedingly, particularly if seen in the light in which Anthroposophy appears in comparison with modern culture. The writer remarks that in the light of ordinary consciousness many of my statements produce an irresistibly comical effect. I must admit that I like this remark for the following simple reason: When things are mentioned, such as Sir Oliver Lodge's case, or the other case reported by me, people prick their ears, because in a certain way this appeals to their sensationalism and because it differs from what they are accustomed to hear.

This does not in any way seem comical to them. But when an Anthroposophist is obliged to establish a connection with altogether normal and human things, with human memory, or with the ordinary expressions of the human will, and explains that through certain exercises human thought may be intensified and that through self-education the will can be developed so that one changes and is able to penetrate as a transformed human being into the super-sensible world—when an Anthroposophist uses ordinary words designating things which ordinarily surround us, words which people do not like to apply to anything else—then he may produce an “irresistible comical effect”. Many things in Anthroposophy have such an irresistible comical effect on people who only wish to apply words to things in ordinary life. To an anthroposophical spiritual investigator, such views on Anthroposophy frequently appear like a letter which someone is supposed to read, but instead of reading it he begins to make a chemical analysis of the ink with which it is written. I must confess that many statements on Anthroposophy really appear to me as if a person were to analyze the ink used in writing a letter, instead of reading that letter!

The essential point in the foundations of Anthroposophy is to go out from completely normal human experiences, to have a good knowledge of modern scientific truths, of modern ethical life, and to develop these very things more intensively, so that one can penetrate into the higher worlds through an intensification of the cognitive forces which already exist less intensely in ordinary life and in science. One must, of course, have an understanding for these ordinary human experiences. One must bear in mind the ordinary normal experience, which falls out of what one likes to observe carefully. Things must, so to speak, become enigmas and problems. Although they form part of ordinary life, one easily fails to see their enigmatic character. For many people the “irresistible comical effect” begins at this point, where one begins to say: The questions connected with the alternating conditions of waking and sleeping, these above all must be looked upon as enigmas.

During our life, we constantly change over from the condition of waking to that of sleeping, but we do not take much notice of this pendulum of life, swaying between the conditions of waking and sleeping. The strangest theories have been advanced in this connection. I might talk for a long time, were I to mention some of these theories relating to the alternating conditions of waking and sleeping. But let me mention only one of these theories, the most well-known and usual one; namely, that one simply takes for granted that when the human being is awake he gets tired and as a result goes to sleep, and that sleep in its turn counter-balances fatigue. Sleep (this can be described in one or the other way, more or less materialistically) eliminates the cause of fatigue.

I would like to know if radical upholders of this theory can really say that fatigue is the cause of sleep; for instance, when they observe a person who really has no cause whatever for getting tired during the day—let us say, a fat gentleman living on private means, who goes to a more solid concert or to a lecture, not late in the evening, but in the afternoon, and who falls asleep not after the first five minutes, but after two minutes!

These things at first may really present a slightly comical aspect, but if they are viewed from every side, their earnest enigmatic character must stand before our souls. Those who believe that the alternating conditions of waking and sleeping can be studied with the aid of the ordinary scientific methods applied today, will never reach a satisfactory solution of this problem. Even such completely normal questions of life cannot be approached with the ordinary cognitive forces, but with a thinking intensified by meditation, concentration and other soul exercises described in my book “Knowledge of the Higher Worlds” and in my “Outline of Occult Science,” and also with transformed forces of the will.

What is attained when we try to intensify thought by earnest meditation? I already explained to you that meditation must begin by intensifying thought to such an extent that it becomes a transformed memory. Our ordinary memory contains inner pictures which reproduce the experiences of our ordinary earthly life since our birth. Through memory, the picture of some real event stands before the soul, and that our soul life is soundly connected with the external world in which we live, is guaranteed by the fact that we do not somehow mix up things fantastically, but that our memory pictures indicate things which really existed.

We must therefore come to the point of placing before our soul, in the imaginative understanding described in the last few days, pictures which resemble our ordinary memory pictures. These pictures simply arise through the fact that we place them into our consciousness, and by filling consciousness with an ever greater amount of meditative representations we strengthen the soul capacity of thinking in the same way in which a muscle is ordinarily strengthened by exercise. We must reach the point of intensifying thinking to such an extent that it can live within its own content, in the same way in which we ordinarily live within our sense experiences through our senses.

When such exercises have been made for a sufficiently long time, when we really attain to such a living way of thinking, then something develops which may be designated as a plastic, form-giving, morphological way of thinking. Our thinking then contains a living essence; it has a living content which can ordinarily only be found in sense perception. In that case we begin to notice something new: What modern natural science brings to the fore, is a source of regret to many; it constitutes materialism. But Anthroposophy, which aims through its methods to penetrate into the super-sensible worlds, must in a certain sphere become thoroughly “materialistic,” stimulated in the right way by modern science.

This is the case if we learn to strengthen our thinking in the right way, if we can have before us, in imaginative thought, images which are just as alive as sense perceptions and with which we deal just as freely as with sensory perceptions. When we perceive something through our senses we know unmistakably that we see red or hear the note C sharp and that these are impressions which come to us from the external world, not impressions which rise out of our own soul. In the same way we know through imaginative thinking that the images which rise up before us are not empty phantasms produced by the soul, but that they are a living essence within, resembling sensory perception.

When we inwardly experience this emancipation from the body, this freedom which also exists in sense perception, we also know what constitutes memory in ordinary life. When we remember something, we always plunge into our physical body; every memory thought is connected with a parallel physical or at least etheric bodily process. We learn to know the material importance of that life which constitutes the ordinary life of memory. We then no longer ascribe the contents of memory to the independent soul, as does Bergson, the French thinker, but we know that in the ordinary memory process the soul simply dives into the body and that the body is the instrument which conjures up our memories. Now we know that only by IMAGINATION we reach the stage of being able to think independently of the body, of being able to think in ordinary life only with the soul, which we never do otherwise. In ordinary life we perceive through our senses, we abstract our thoughts from the sensory perception and retain them in our memory. But this process of retaining the thoughts in memory implies that we dive down into our body.

Imaginative knowledge alone shows us the true process of memory and that of sensory perception. Imaginative knowledge shows us what it means to live in free thoughts, emancipated from the body. It also shows us what it means to dive down into the physical organism with our thoughts, when we remember something. Even as we learn to know these things through an intensification of thinking, through an enhancement and strengthening of thought by meditation, so we may learn to know through the WILL how to pass through a kind of self-training which leads to similar results.

In ordinary life, the will only acquires a certain value when it passes over to external action; otherwise it remains mere desire, even though we may cherish the highest ideal, the most beautiful ideals, even though we may be true idealists. The highest ideals will remain mere desires, if we are not able to take hold of the external physical reality.

What characterizes a DESIRE, a WISH? It has the peculiar quality of being abstracted and withdrawn from the world of reality. Symbolically one might say: When we only have desires, this is like retracing the feelers of the soul. We then live completely within our own being, within the soul element. But we also know that desires are, to begin with, tinged by the human temperaments. A melancholic person will have desires which differ from those of a sanguine person. The physical foundation of desires could soon be discovered by those who investigate these matters conscientiously with the aid of natural-scientific methods. The etheric foundation of desires can therefore be seen in the temperament, but their physical conditions can be perceived in the special composition of the blood or in other qualities of the bodily constitution.

This calls for that critical attitude mentioned at the beginning of my lecture; such a critical attitude shatters, I might say, many a pleasant dream. Allow me to give you a few indications which show how such peasant dreams can vanish.

I certainly do not mean to be irreverent, nor do I destroy any ideal through lack of reverence, for I have a deep feeling for all the beauty contained, for instance, in the mysticism of St. Theresa or of St. John of the Cross. Do not think that I fall back behind anyone in admiring all the beauty contained in such mystical expressions. But those who have some experience of the special way in which, for instance, St. Theresa or St. John of the Cross produced their visions, know to what extent human desires have a share in these visions. They know that desires which live in the soul's depths have a share particularly in mystical experiences, and these desires may lead a spiritual investigator to study the bodily constitution of these mystics. Nothing is desecrated when a spiritual investigator draws attention to such things, when he indicates that in certain organs he discovers an inner state of excitement, that the nerves exercise a different influence on certain organs, thus producing certain effects in the soul, which may even take on the beautiful aspect of the visions described by St. John of the Cross or by St. Theresa, or by other mystics of that type. We are far more on the right track if we seek the foundation of such visions, which are so beautiful and poetic in the case of St. Theresa and of St. John of the Cross, in certain bodily conditions. This leads us far more on to the right track than if we seek some nebulous mystery as an explanation for these visions.

As stated, I do not wish to pull to pieces something which I revere as much as any other person in this room, but the truth must be shown, and also the critical attitude derived from an anthroposophical foundation. It must be shown that an anthroposophist above all should not fall a prey to illusions. To begin with, he should be free from illusion also in regard to human desires which are rooted in the human organism, desires rooted in a part of the physical human organism which flares up, comes, so to speak to a boiling point, if I may use this expression, and which leads to the most beautiful visions.

A person who wishes to become a spiritual investigator in the anthroposophical meaning, should not only strengthen his thinking through meditation, but he should also transform his desires through self-training.

This can be done by taking in hand systematically that which otherwise takes place as if of its own accord. Let us honestly admit that during our ordinary life we allow events to guide us far more than we ourselves guide the course of our life. In ordinary life this or that thing may influence us, and if we look back ten years into our past earthly existence, we find that the external conditions and the people whom we met, unfolded within us a side of our character which now presents a different aspect from what it was like ten years ago.

A person who earnestly strives to become an anthroposophical investigator must, in this connection, also make exercises which influence the will. The ordinary will in life acquires a meaning when directed towards external actions. But an anthroposophical spiritual investigator must apply the impulses of the will to his own development, to his own life. He should be able to pursue the following aim: “In regard to this or that expression of life, you must change, you must become different from what you were.” Though it may seem paradoxical, it is a great help if we begin to change something within us through our own initiative, through our own impulse, if we change some strongly-rooted habit, or even a small trifle. I repeat that it can be something quite insignificant; for instance, one's handwriting. If someone really strives with an iron will to change his handwriting, the application of energy required for the transformation of a habit may be compared with the gymnastic exercises for the strengthening of a muscle. By growing stronger and by being applied inwardly instead of outwardly, the will begins to exercise certain influences upon the human being. The transformations in the external world once produced by the effects of the will, now become transformations within human nature.

If we do exercises of the will, as described in detail in anthroposophical books, we reach the point of transforming our life of desires, so that these become emancipated from the human organization, even as our thinking emancipates itself from the body through meditation.

During the moments in which we live in anthroposophical research, we are no longer in a condition which may be described by saying that the wish is father of the thought. When we apply this self-training and these pedagogical impulses at a maturer age, our wishes and desires become an inner power which unites with the emancipated thinking. This leads us to a real perception of the true nature of the will impulses in ordinary life, and to a perception of the true nature of thoughts in ordinary life. Even as we ordinarily perceive red or blue, or hear C sharp or C, so we now perceive thoughts as realities; we learn to know the will impulses objectively; that is to say, separated from our own being.

In this way we reach the point of having a right judgment of the alternating conditions of waking and sleeping. Only by rendering thought objective through exercise, as objective as a sense perception, so that we are no longer connected with our body as in the case of a remembered thought, only with this thinking developed in free meditation, can the act of falling asleep be rightly grasped and perceived.

A person who seeks to gain insight into the normal act of falling asleep, with the aid of the ordinary cognitive forces, may set up one hypothesis after the other, but he will not be able to recognize the true nature of sleep.

This intensified thinking which we acquire, and on the other hand our transformed desires, are those which show us that when we fall asleep we can, in a certain way, still follow the moment in which sleep takes hold of us; we look, as it were, upon the act of falling asleep and we learn to know that when we go to sleep we do not simply have before us a changed bodily condition, but that we really slip out of our body with our independent soul life; we go out of our body and we leave something behind; namely, our thoughts.

We can leave our thoughts behind consciously, when we fall asleep, only because our thinking has been intensified. The thoughts remain behind with the body and fill it in the shape of formative forces. We then notice that we abandoned our body only with our feeling and with our will. But by perceiving with what part of the soul we leave the body, we obtain at the same time an objective certainty that we have an independent soul essence and that we go out of the body with this independent soul essence.

Now we know that what we leave behind on the bed on falling asleep, is not only something which can be investigated by physiology, anatomy, and biology, but that it is permeated by the woof of thoughts. This woof of our thoughts must first be made strong enough, so that we can abandon it consciously, in the same way in which we consciously turn our face away from color and in the same way in which we turn away from a perception. Through this strengthened thought we know that we leave behind on the bed our physical body and a body of forces containing thoughts which act like forces; we leave these bodies behind so that they may exist independently between falling asleep and waking up.

These thoughts, these morphological thoughts described to you in recent lectures [Lectures given on the 25^th and 26^th of November, 1921.] exist in our ordinary consciousness only as reflected images. They, too, have a reality, and with this reality they fill out our physical body as a special etheric body.

Now we know that when we fall asleep we abandon our sensory body and our thought body. (I might also say, the physical body and the etheric body, or the physical body and the body of formative forces. We abandon these bodies with our will and with our feeling. In ordinary life our constitution does not enable our consciousness to remain clear; it is not strong enough to maintain consciousness unless it is filled out by thoughts. Consciousness, such as we have it in ordinary life and in ordinary science, must unite with the body and experience within the body the thoughts of the body; only then it is fully conscious. But when the soul goes out of the body as mere feeling and will, we ordinarily become unconscious.

A person who attains to the imaginative thinking mentioned in these days, experiences the moment of falling asleep consciously, and he can produce conditions which resemble ordinary sleep, except that they are not unconscious, but that forces are at work within him and that he can really experience the organism of feeling and of the will; that is to say, he really experiences that part of his being which can emancipate itself from the body.

If we thus learn to know the moment of falling asleep, we also learn to know the moment of waking up. We now learn to judge that the moment of waking up really consists of two parts: Our attitude on waking up is the same as when a sense impression is produced. Whenever we wake up, something must stimulate the soul. This need only be our own body, which has slept long enough and which produces this stimulus in its changed condition. But even as there is a stimulus in every sensory impression, so there is always a stimulus when we wake up, and this stimulus works upon our feeling, which left the body when we fell asleep. Even as the eyes and the ears perceive colors and sounds, so the emancipated soul now perceives through feeling something which is outside; the moment of waking up is a perception through feeling; we take hold of the body when we wake up. The independent will takes hold of the physical organism in the same way in which we ordinarily move an arm or a leg. Waking up really consists of these two acts.

In regard to falling asleep and waking up, we now learned to know the alternating connection between the independent soul which leaves the body every night with its feeling and with its will, and the conditions in which the soul lives from the moment of waking up to the moment of falling asleep, when it is united with the body. Anthroposophical investigation is therefore based upon a strengthening of the capacities of thinking and of the will, so that we are able to observe and really perceive things which we ordinarily cannot perceive. In this way we are able to perceive the alternating conditions of sleeping and waking, and we are then capable of passing on to something else.

If we continue more and more in the exercises described in these days and indicated in detail in the above mentioned books, we come to the point that we do not always fall asleep when we leave the body, but that we can at will draw out of the body our feeling and our will and really look back upon the body. Then the human body is as objective as a desk or a table in ordinary life. We learn to know a thing only because we are no longer connected with it, no longer penetrated by it subjectively, because it stands before us as an object.

The object which stands before us when we go out of the body with the will and with the feeling is above all the physical body. Tomorrow we shall see that this perception outside the body gives us a new aspect of man's physical being. We perceive, above all, the body of formative forces, consisting of a woof of thoughts, but active thoughts. We look back upon it as if it were a mirror. And then we are confronted by the strange fact that whereas formerly we were subjectively or personally connected with our thoughts, we now face this world of thoughts as if it were a photographic plate; in looking back upon our body our thoughts stand before us like a photographic plate. This is the same as the miniature reflection of the world which we ordinarily have in our eye. Even as the eye is an organ of sight through the fact that it can reproduce the world within itself, so the etheric and the physical body which remained behind, become a reflecting apparatus, where something becomes reflected soul-spiritually, whereas the eye only gives us a physical reflection of something outside. By leaving our thoughts behind in the physical body, we see through this mirror not only the woof of thoughts, but also the world.

The course of soul-spiritual events can therefore be described in detail, when the cognitive forces are intensified through meditation and a self-training of the will, in order to gain knowledge of the super-sensible worlds. Such a training enables us to develop certain conditions in which we are outside our body, but which do not resemble sleep; they constitute something which is indicated in my books as the continuity of consciousness. In higher knowledge we really go out of the body with our emancipated soul being. We can recognize that we have left the body through the fact that the mirror of thoughts is now no longer within us, but outside. We go out of the body, yet we remain completely conscious, as already explained.

We are able to return into the body whenever we like; we do not fall a prey to hallucinations or visions, but we can follow the whole process with mathematical precision. Since the whole process can be observed in this way, we are also able to judge the ordinary events of earthly life when we return into the body. Now we know what it is like to dive down into the body with the emancipated soul. We do not only learn to know the act of falling asleep, when we abandon the body, but now we also learn to return at will into our body with the emancipated soul.

It leaves a special impression upon us when we once experience this emancipated soul and then dive down again into the body, so that the soul becomes imprisoned by the body. The soul-spiritual world which was round about us when we were outside the body, now ceases to exist for us. We feel as if this world had vanished and that the body absorbs us as we dive into it. We also learn to know what it is like to abandon the body; we see how the thoughts go away from us, for they remain with the body, and how we abandon the body with the feeling and willing part of our soul. But in abandoning our body we feel at the same time that the spiritual world begins to rise up before us.

What knowledge have we gained? Through the processes of waking up and of falling sleep, we learned to know birth and death. We experienced how the human being unconsciously abandons his physical and etheric organism with his feeling and with his will and how he returns into the body when he wakes up in the morning.

When we have made the above-mentioned exercises, we grow conscious where formerly we were unconscious, upon leaving our body. In full consciousness we now experience in advance a process which takes place when we die. And when we dive down into our physical body on returning from the spiritual world, when the thoughts outside vanish and once more appear as mere images, asserting themselves within the personality as something which is not real, then we learn to know the process of birth.

Whereas the ordinary scientific methods content themselves with the ordinary understanding, with ordinary thoughts which are applied to external observations and experiments that remain connected with us, anthroposophical investigation transforms the personality by rendering thought objective and by using the body as an encompassing sense organ. I might say that the body becomes one large eye. This eye, however, is outside and it is simultaneously a photographic plate.

The world in which we penetrate through spiritual investigation, the soul-spiritual world, now reflects itself in the external world as thought. An insight into completely normal processes, such as sleeping and waking, or birth and death, now enables us to attain a vision of the soul world; we perceive everything that pertains to the soul. Now our own experience enables us to distinguish whether the process which Professor Schleich designates as death through auto-suggestion, or the “second sight” described by Sir Oliver Lodge, are mere unconscious representations, or not.

We can now recognize the attitude of a person who is not a conscious spiritual investigator, but whose soul is pushed out of the body by some abnormal conditions. This may be due to some illness of the physical body. Let us suppose that there is a lesion in an organ; this alone may suffice that the soul-spiritual being of a person not yet capable of independent spiritual vision is pushed out of the physical body, not because he falls asleep, but owing to a pathological condition of the body, so that he now obtains an imperfect perception of things which a spiritual investigator perceives consciously and methodically.

We need not deny the truth of abnormal observations which interest those people who wish to go beyond the sphere of ordinary, trivial facts. But we can look upon such abnormal observations critically, and such a critical attitude is due to the fact that the spiritual science of Anthroposophy is not the caricature which many people suppose it to be, but by awakening special spiritual forces and by fully recognizing the scientific conscientious method acquired by humanity in the course of the past centuries, it endeavors to rise up to the super-sensible worlds. Since the human being is connected with the super-sensible worlds with the innermost, immortal kernel of his being, spiritual investigation alone can recognize man's mortal and immortal essence. This will be explained more fully in tomorrow's lecture.

Through the fact that the human being dives down into his eternal part, that he does not only build up an anthropology transmitting a knowledge which can only be gained through the physical body, but through the fact that he builds up an Anthroposophy, transmitting a knowledge which can be obtained through the soul and spirit as independent parts, through this fact the human being really learns to know the world in its true aspect.

The aim of my next two lectures will be to describe the true being of man, also his immortal, everlasting being, and the true aspect of the universe, for the standpoint indicated today.

Automated Translation

“Ladies and Gentlemen, it is no longer necessary to introduce to you the lecturer of this evening: Dr. Rudolf Steiner! He has been in our town for a whole week and has expounded with singular energy and great oratory skill his views on important areas of human life in a number of public lectures.

Today, following the invitation of our State Economic Society, he wants to present to us the social views which he already developed in l9l9. He developed them, as you know, in the well-known book `The Essentials of the Social Question in the Necessities of Life in the Present and the Future'.

I have the honour to welcome Dr. Steiner in our midst, and I thank you for coming here to introduce us to the thoughts of your social views. I can assure you, that here in Norwaytoo there are many who are following your social strivings with great interest in a time when such dark threatening clouds are on the social horizon.

And perhaps more than in an earlier time of world history it is now necessary that all good forces unite to solve the ever more appearing social questions. And every serious proposal, every plan, every spiritual effort which is put before us in this direction, deserves an unprejudiced and thorough investigation. We look forward to hearing how you yourself will develop your own views about the three-folding of the economic life, about that which you regard as the cardinal economic question of our time. I now have the honour of giving you the floor.”

First of all I wish to thank the honourable chairman for his warm words and ask you above all to note what I assure you with equal warmth, that it gives me deep satisfaction to be allowed to expound here some aspects of the social endeavours to which I have devoted a great deal of my time. But of course I have to apologize immediately, because to speak about the social question to-day is extremely difficult. In a short lecture one can actually only give a few aspects and perhaps indications, and I ask you to make allowance for this. Perhaps there could be the assumption that someone who in the main devotes himself to the popularisation and spreading of anthroposophical spiritual science could only talk of otherworldliness, maybe of phantasies or even utopia when he treads on social ground. But just what I have learnt from anthroposophical thinking in regard to the social question differs from much which at present is talked of in this direction, in that it wants to engage with practical life and actually doesn't just want to discuss social theories.

I myself have during a number of decades gained from various sources the view about the social question of which I would like to share some aspects, by direct observation of social life. From this I have gained the view that our social question and in particular the economic question is to-day actually a general human one. It announces itself when one studies it in real life, not in theory, as a question which throughout doesn't actually consist of economic aspects, but erupts in such a volcanic way in the present from purely human causes. And it will only be possible to tackle this question in a practical way when one seeks the solution—and of course there can only be the question of an attempt at a partial solution—from a purely human aspect. And here I must characterize something quite different as the central economic question from what one would normally expect. Indeed, I shall not even be able - as life is richer than theories and ideas—somehow to answer this central economic question in a short sentence, but I shall be able to let it appear as something that goes like a thread through my observations of to-day. But if I were after all to mention in the beginning a very abstract view, it is this, that we live in a time when man to a great extent alienates himself from life and from economic life in particular by what he thinks and what he makes his principles. This view has proved itself especially by working amongst the proletarian workers as teacher in the most varied fields of knowledge and instruction in the field of history and the field of economic questions. I could especially get to know the modern proletariat in their lives through the fact that I was privileged to conduct the teaching and exercises with the workers in free conversation throughout many years. There one gets to know how the people think, how they feel. And when one knows that especially the economic question depends on introducing the proletariat again to the work in a way relating to the economic needs of humanity, then one will initially be obliged to look at the economic questions from the point of view of this human side. And there it became clear to me that if one tries to create an interest within the proletariat to-day for this or that, then the actual concrete economic questions, the comprehension of really practical economic life, actually awakens no interest in them. The people have no interest in concrete individual economic questions. To-day there lives in the proletariat—and in international life millions of human beings belong to this proletariat of which I speak—only an economic abstract theory, an abstract theory however which itself constitutes the content of life in this proletariat. The proletarian worker is in his heart actually very aloof towards his work, towards the actual content of his work. He does not care about what work he does. He is only interested in how he is treated in his firm, and when he speaks about this treatment it is still from quite general abstract points of view. He is interested in the relation of his wages to the value of the product in the production of which he partakes, while the quality of his products is absolutely beyond the scope of his interests. I have tried, especially in the teaching of workers, to create an interest in concrete branches of manufacture and industries by introducing history and natural science. But all this is something which does not interest the worker as such. He is interested in the situation of the classes, the class struggle, he is interested in that—which I don't need to characterize for you here—which he calls the added value. He is interested in the development of the economic life in as much as he ascribes to it the reason for all human historic life, and he actually speaks of a theoretical region which exists totally above that in which he is involved from morning till evening and wants to form the reality from this. And one may say: What he accepts as his theory about the economic life again results from a theoretical way of looking at things. Most proletarians to-day are, as you will know, more or less modified of original Marxists, that means followers of a theory which actually doesn't concern itself with the conditions of economic life as such, but works towards the direction which I have just described.

This one gets to know within wide circles of the proletariat through the practical association with this proletariat, by working amongst the proletariat. But that is in a certain sense only the reflection of an ever increasing distancing of the purely human interests from the interests of practical life during the last centuries. One would like to say: The fact that our economic life has become more complicated has caused a kind of stupor, so that one can no longer dive down into the single complicated areas of economic life with that which one ethically accepts as the good and with that which one accepts as the just. But if one does not speak out of practical life but out of general abstract principles, one hardly touches on that which comprises the work of the day, the tasks of the day, with that which one always asserts as demands, as principles.

Just as I could share this with you out of my own life experience, so it can also be demonstrated by various examples from historical life. I would like to tell you a grotesque example for that which I want to say. It was 1884 when Bismarck said in the German parliament (Deutsche Reichstag) wanting to establish a foundation for his further handling of the core economic question, that he acknowledges the right to work of every human being. Then he instructed the delegates thus: Let the community give to every healthy human being the work which sustains him, make sure that those who are sick or weak are cared for by the community, that the aged are cared for, and you can be sure that the proletariat will leave its proletarian leaders, that the social democratic theories which are being promulgated will find no followers.—Now, that was spoken by Bismarck, who though he admitted in his memoirs that he had had republican sympathies in his youth, but whom you will surely acknowledge as a monarchist, whom you would surely not expect to have applauded it, if at a proletarian meeting the international social democracy had been cheered.

I would like to draw your attention to another personality who stated the same with almost the identical words, who however stood with his whole disposition, his whole human feeling on another general human standpoint. That is Robespierre. Robespierre said when he wrote his “human rights” in1793 almost the same, no, I want to say exactly the same as what Bismarck said in the German Reichstag in 1884: It is the obligation of the community to provide work for every healthy human being, to look after the sick and feeble, to care for the aged when they can no longer work.

The same sentences from Robespierre, from Bismarck, definitely from quite different human perspectives. And now comes the third thing which is also very interesting: Bismarck, when voicing his “Robespierre words”, which he definitely hadn't learnt from Robespierre, argued that these demands were already part of the Prussian state rights since 1794. Now, one may surely not conclude from this that the Prussian state legislation one year after Robespierre had written his “human rights” adopted these human rights in its code of law. And surely the world will not think that the Prussian state had wanted to realize Robespierre's ideas according to its state laws for almost a hundred years when Bismarck in 1884 again stated these demands. There the question arises in view of the historical facts: How is it that two such different people as Robespierre and Bismarck can say the exact same words and that without a doubt both imagine that the social milieu which they want to create with this is a totally different one?

I cannot see this in any other way than that we to-day, when we speak in such strong abstractions about the concrete questions of life which during the recent centuries has become more complicated, actually all—Bismarck from the right, from the extreme right, Robespierre from the extreme left—harmonize in relation to the general principles. In the general principles we all agree. But in life we immediately fall into extreme disharmony, just because our general principles are far removed from that which we have to do in particular all day long. Today we have no possibility, just when it comes to practical life, to really accomplish in particular what we think in general. And the most abstract is that, which in the proletarian theory is contained to-day as economic demand, for the reasons which I have tried to characterize.

This is how things are to-day. And one has to say: Through the whole development of recent times this state of affairs has come about. We see how the section of economic life which we can call the production process has become more and more manifold through the complexity of technical life. And when I want to characterize it with a word which has already become a cliché—but one has to use such words—we see that the production life has become ever more collective.

After all, what can an individual accomplish within our social organism in the life of production? He is connected everywhere with that which has to be done in community with others. Our way of production has become so complicated that the individual is caught up as in a big production mechanism. The production life has become collective. That is just what appeals to the proletarian and he imagines in his fatalistic economic view that the collectivism will become still stronger and stronger, that the branches of production will amalgamate and that the time will come when the international proletariat will be able to take over the production themselves. That is what the proletarian is waiting for. So he gives himself over to the great delusion that the collectivism of production is a natural necessity—for he experiences the economic necessity almost as a natural necessity—and that this collectivism must be further established. Above all, that the proletarian is ordained to then occupy the chairs on which to-day's producers are sitting and that that, which will have become collective, will now be administered collectively. How strongly the proletariat believe in such an idea out of their economic interest, we can see from the sad results of the economic experiment in the East, for there, so to say, it was tried to organize the economic life in this way, albeit not as the proletarian theorists had dreamed but out of the military circumstances. One can already see to-day and one will see it more and more: The experiment will—quite apart from its ethical or other values, or from the sympathies or antipathies that one can have for it—by its own inner destruction forces miserably fail and bring unimaginable disaster to humanity.

Over against the life of production stands the life of consumption. But the life of consumption can never become collective by itself. In consumption the individual actually by natural necessity stands as an individuality. From the personality of the human being, from the human individual, the needs of the total consumption arise. Therefore beside the collectivism of the production the individualism of consumption remained. And starker and starker became the abyss, deeper and deeper became this abyss between the production aiming for collectivism and the ever more demanding just by contrast ever more demanding interest of consumption. For one who can look through to-day's life with unprejudiced eyes it is now no abstraction, but for him the terrible disharmonies into which we are placed are founded on the wrong relationship which has been established to-day between the impulses of production and the needs of consumption by what has been characterized.

To be sure, one can only have an idea of the whole misery which in this regard troubles the deepest feelings of people, if one has for decades observed, not through study but through practical life, that which has caused this disharmony in the various areas of life. And now truly not through any principles, not by theoretical considerations, but out of these life experiences, that has emerged which I put down in my book “Essentials of the social question”. Nothing was further from my intention than trying to somehow find an utopian solution for the social question from this life experience. However I had to experience that contemporary thinking of people spontaneously leans towards the utopian side. Of course I had to condense that which I had come to out of the great manifoldness of life, which I would have preferred to discuss by giving single concrete examples. I had to condense it into general sentences which in turn are condensed in the term “Threefolding of the social organism”. But what these words signify, that had at least to be explained by some indications. One had to say how one imagines that these things should be handled. That is why I have given some examples how the development of capitalism should proceed, how for instance the labour question could be regulated and so on. There I have tried to give concrete particular indications. Well, I have attended many discussions about these “Essentials of the social question” and I have always found that people in their utopian opinion of to-day ask: Now how will this or that be then in future? They referred to the indications which I have given about specific things but which I never meant to be anything but examples. In real life one can demonstrate something that one is doing, that one arranges to the best of one's knowledge, but which obviously one could also do differently. Reality is not like this that a single theory fits it. Of course one could also do everything differently. But the utopian wants everything characterized to the last detail. And in this way the “Essentials of the social question” have often been understood by others in an utopian sense. They have often been transformed into utopia, whereas they were not meant in the least as utopia but have resulted from the observation of that which emerged from the process of production as collectivism, from the observation of how for the production there is a certain necessity to flow into this collectivism, but how on the other hand all strength of production depends on the abilities of the human individual.

In this way by observing modern production, the eye of the soul could see with terrible intensity that actually the basic impulse of all production, the personal ability, was being absorbed by the collectivism which had been caused by the economic forces themselves and which continued to be caused by them. One realized on the one hand the tendency of the economic life and on the other hand the equally valid demand to let the individual strength of the single human being assert itself particularly just within the economic life. And one has to ponder about the social organism on how this basic demand of economic progress—the nurturing of individual abilities—can be safeguarded in the purely through technical circumstances ever more complicated processes of production. It is this which on the one hand stands so vividly before one's soul: The real economic process and the necessary demands on the economic life so that it may prosper.

On the other hand that which we call the present social question doesn't actually arise out of the interests of production. When collectivism is sought for in the realm of production, then one finds this actually in the technical possibilities of economic life, in the technical necessities, as well. What one usually calls the social question is actually asked totally by interests of consumption, which again are based totally on the human individuality. And the strange fact emerges that although seemingly something else is taking place—the call for social reform resounds through the world purely from interests of consumption. One can also see this when one practically follows up the discussions and life. I have seen this during the lectures I started giving in April 1919 and which were given again and again, and in the discussions following them, how unsympathetic those who are active as producers or entrepreneurs in practical economic life are towards the discussion of that which one calls the social question in the sense of how it is preached out of the interests of consumption.

On the other hand one sees how actually everywhere where the call for socialism appears, only the interest of consumption is focused on. So that here just in the ideals of socialism the will impulse of individualism is active. In actual fact, all those who are socialist strive towards socialism out of purely individual emotions. And the striving for socialism is actually only a theory which floats above that which are the individual emotions. But on the other hand, by a serious observation of that which has developed more and more in our economic life, again for centuries, the whole full meaning of that emerges which is popularly called `sharing of work' in national economy, in the teaching of economy.

I am convinced that many clever things have been written and said about this sharing of work, but I don't believe that it has already been thought through to its final consequence in its full significance for the practical economic life. The reason why I don't believe this is because one would then have to realize that actually it follows from the principle of labour sharing that nobody can produce anything for himself in a social organism in which there is full sharing of work—and I am purposely saying “can produce”. Even to-day we still see the last remnants of subsistence farming, especially looking at the small farms. There we see how he who produces retains what he and his family need. And what does it bring about that he can still be a supplier of his own needs? It brings about that he produces in quite a wrong way within the social organism which for the rest is based on labour sharing. Everyone who to-day makes a coat for himself or who supplies himself with his own food grown on his own land, actually sustains himself too expensively, because as there is labour sharing, every product will be cheaper than it can be when one produces it for oneself. One only has to ponder on this fact and one will have to realize as its final consequence that to-day nobody can produce in a way that his work can flow into the production product, into the product. And yet there is the strange fact that Karl Marx for instance treats the product as a crystallized piece of labour. But to-day this is not in the least the case. The product to-day is in relation to its value—and that is all that matters in economic life—least of all determined by labour. It is determined by its usefulness that is its consumption interests, by the usefulness with which it exists within the social organism that depends on labour sharing.

All this asks of us the great questions of the present time in the economic realm. And from these questions it became clear to me that at to-days' time of human development we stand before the necessity to form the social organism in such a way that it more and more shows its three inherent parts. And as one of these three parts I have initially to recognize the spiritual life, which mainly rests upon the human abilities. When speaking of the three-folding of the social organism I do not only include the more or less abstract life of thought or the religious life in the spiritual realm, but I include everything which depends on human spiritual or physical abilities. I have to say this explicitly, otherwise one could completely misunderstand the demarcation of the spiritual realm within the three-fold social organism. The one also who only works with his hands needs a certain skill for this work, he needs various other things as well, which in this regard does not let the individual appear as a member of pure economic life but as a member of the spiritual realm.

The other realm of the social organism is that of pure economics. In pure economics one is only concerned with production, consumption and circulation between production and consumption. But this means nothing else than that in pure economic life one is only concerned with the circulation of the produced goods which, as they are circulating, become merchandise. One is concerned with the circulation of merchandise. An item which within the social organism, because it is needed, becomes of a certain value which is reflected in its price, such an item becomes, in the sense I must regard it, merchandise.

But now the following transpires: Of course I can only make indications of the things which I want to assign to certain realms, otherwise this lecture would become far too long. It now appears that all that which is merchandise can have a real objective value not only in connection with the economic life but with the whole of social life. Simply by that which a product means within the life of consumption it attains a certain value which definitely has an objective significance. I now must explain what I mean by “objective significance”. By “objective significance” I don't mean that one could immediately determine the value of a product of which I am now speaking through statistics or such like. For the circumstances by which a product gets its value are much too complicated, too manifold. But apart from that which one can immediately know about it, apart from our perception, every product has a specific value. When a product has a certain price in the market place, this price can be too high or too low in relation to its real objective value or it can coincide with it. But as irrelevant as the price is which appears to us outwardly because it can be falsified by some other circumstances, so true it is on the other hand that one could ascertain the objective value of a product if one could ascertain all the thousands of single conditions by which it is produced and consumed. From this it is clear that that which is merchandise has a very special relationship to economic life. For what I now call the objective economic value can only be applied to merchandise. It cannot be applied to anything else which to-day has a similar relationship to our economic life as merchandise has. For one cannot apply it to land or to capital.

I don't want to be misunderstood. For instance you will never hear characterizations of capitalism from me as one nowadays hears them so often and which come from all sorts of clichés. It is obvious that one does not have to elaborate on the fact that in to-day's economic life nothing can be achieved without capital and that polemics against capitalism is economically amateurish. So it is not that which one can nowadays hear so often which I now have to say about capital and about land, but yet something else. If one can state for every product that its price is above or below a mean which admittedly cannot be immediately determined but which is objectively present and which alone is healthy, one cannot apply it to that which is nowadays treated like merchandise: land. The price of land, the value of land today is subject to what one can call human speculation, what one can call anything but social impulses. There is no objectivity in the determination of the price or value of land in an economic sense. That is so because a product once it exists—never mind whether it is good or bad, if it is good it is useful, if it is bad then it is not useful—can by itself determine its objective value by the manner and intensity in which it is needed.

That cannot be said of land and cannot be said of capital. In the case of land and capital the manner how it is productive, how it is positioned within the whole social and economic structure is absolutely determined by human capabilities. They are never something finite. If I have to manage land I can only manage it according to my capabilities and because of this its value is variable. The same goes for capital that I have to administer. Someone who practically studies this fact in its full significance will have to say: This radical difference between merchandise on the one hand and land and capital on the other hand definitely exists. And from this can be deduced that certain symptoms which appear in our economic life and which clearly seem to us unhealthy symptoms of the social organism, must be thought of in some connection with that which is caused in economic life by the fact that in practice one treats with the same money, that is with the same appreciation of value that which in actual fact cannot be compared. In other words one throws together and indirectly through money exchanges with one another, brings to economic interaction what is quite different in its intrinsic nature and therefore would have to be treated differently in economic life.

And when one further studies practically how the same treatment, that is the payment with the same money for merchandise, for consumables, as for land and capital—which has actually also become an item of commerce as anyone knows who is familiar with economic life—has entered our social organism, and when one studies the historical development of humanity, one can see that to-day three realms of life which come from totally different origins and only have a connection in social life through the individual human being, are working together in our social organism in a way which is not organic. That is first of all the spiritual realm, the realm of human capabilities which man brings with him to the earth from spiritual realms, which comprise his talents, which comprises that which with his talents he can learn, which are very much something individual and which are developed more intensely the more the single human individuality can assert himself in social life. One may be a materialist or whatever, one will have to admit: What is achieved in this realm the human being brings into this world through his birth. It is something which depends on the single individuality of the human being if it is to prosper, from the physical skill of the craftsman to the highest expressions and revelations of the faculty of invention.

Something else holds good in the realm of economic life. I want to explain what I want to say about this by a fact. You all know that at a certain time during the 19^th century here and there the ideal of a universal gold currency arose. If one follows up on what was said by practical economists, by economic theorists, by parliamentarians during the time when here and there, there was a striving for the gold currency—and I say this definitely without irony—it is very clever. One is often very taken by the sense that was spoken and written in parliaments, chambers of commerce and other associations about the gold currency and its blessings for economic life. One of the things which was said and what especially the most prominent people, at least many of the most prominent people emphasized, was that the gold currency would result in the blossoming of the economically beneficial free trade everywhere., that the economically harmful political boundaries would lose their economic significance. And the reasons, the arguments which were quoted for such assertions were very clever. And what has happened in reality? In reality it has happened that just in the areas where one had expected that the economic boundaries would fall because of the gold currency, they were after all to be found necessary or at least have been declared necessary by many. From economic life the opposite emerged from that which from theoretical considerations was predicted precisely by the cleverest people.

This is a very important historical fact which happened not so long ago and from which one should draw the necessary consequences. And what are these necessary consequences? It is these which one always finds when one looks at the real practical economic life: that in the realm of actual economic life, which consists of production, circulation and consumption of goods—let me say this paradox, I believe it to be the truth which really is revealed to the unprejudiced observer—the cleverness of the individual can be of no use to him. One can be ever so clever, one can have ever such clever thoughts about economic life, the evidence can be absolutely sound, but it will not be realized in economic life. Why? Because economic life can in no way be circumscribed by the consideration of the individual, because economic experience, economic perception can only come to valid judgement by he agreement between persons interested in economic life in various ways. The individual can never gain a valid judgement, also not through statistics, how economy should be conducted, but only by agreement say of consumers and producers who form associations, where the one tells the other what the needs are and vice versa the other tells the one what possibilities there are for the production. Only when a collective decision comes about by the agreement within the associations of economic life, a valid decision for the economic life can be found.

To be sure, we here touch on something where outer economic perception borders on let me say economic psychology. But life is a unity and one cannot omit human souls when one really wishes to speak of practical life. What this means is that a real economic judgement can only result from the agreement of those who participate in the economic life from the knowledge which individuals gather as partial knowledge and which only becomes valid judgement when the individual knowledge of the one is modified by the individual knowledge of the other. Only discussion can lead to a valid judgement in economic life. But with this we talk of two radically different realms of human life. And the more practically one regards life, the more one finds that the two realms differ from one another, and that for instance production, which requires knowledge about how to produce, how one works out of human capabilities, needs the human individual, but that everything to do with merchandise, with the goods when they have been produced, is subject to the collective judgement. Between these two realms there is a third where the individual is not there to unfold his capabilities which he has brought into life by his birth, nor is the individual able to associate with others in order to modify his economic judgement and bring about a collective judgement which holds good for the practical economic life, but where the individual faces the other human being in such a way that this encounter is a purely human one, a relationship from man to man. And this realm includes all relationships in which the individual human being directly encounters the individual human being, not as an economically active being but as man, where he also has nothing to do with the capabilities with which one was born or which one has learnt, but where he is concerned with what he is allowed to do within the social organism or what his duties are, what his rights are, with that which he signifies within the social organism by his pure human relationship with the other man despite his capacities, despite his economic position. This is the third realm of the social organism.

It might seem that these three realms were cleverly thought out. But that is not the case. It seems as though they were not taken from practical life. But that is just what they are. Because that which is specific to them is just what is working in practical life. And when these three realms of the social organism work together in a wrong way, then damage to the social organism occurs. In my “Essentials of the social question” I have used the example of the human organism—not in order to prove something, I know very well that one can never prove anything by analogies, but in order to explain what I had to say—which is definitely a unity but which, if one analyses it with true physiology, all the same consists of three realms. We distinguish clearly in the human organism the nerve-sense organism which, though working within the whole human being, is mainly situated in the head. Furthermore there is in the human being the breathing and circulation rhythm, the rhythm organism as a relatively independent organism. And as a third organism there is the metabolism-limbs organism, all that depends either on the inner functions of metabolism or the consumption of the products of metabolism by the outer human activity, which starts with the movement of the human limbs by which metabolism is used.

Indeed, man is a unity, but just because of the fact that these relatively independent members are working together harmoniously. And if one were to wish that instead of this organic working together man should be an abstract unity, then one would be wishing for something foolish. Each of these members has its own openings towards the outside world, the senses, the openings of breathing, the opening of nutrition: relative independence. And just because of this relative independence these members work organically harmoniously together in the right way, in that each member unfolds its own specific strength and thereby something unified comes about. As I was saying, I know that one cannot prove anything by an analogy. And I don't want to prove anything but just to illustrate something. Because he who observes the social organism as objectively as in this physiology the threefoldness of man is observed, will find that by its very own qualities the social organism demands an independent, a relatively independent working of the economic organism, the state-political or rights organism and the spiritual organism within the boundaries which I have indicated.

Through a misunderstanding of the three-folding of the social organism it has often been asserted that in the last resort this separation cannot take place, that for instance the rights relationships constantly play into the economic life, that the spiritual relationships play into it too and that it would therefore be nonsense to wish for a threefoldness of the social organism.

In the natural human organism the three members work together as unity just because each one of them can work in its specific way, and it is definitely so that the nerve-sense organism is fed, that it has is specific nutritional needs and that the nerve-sense organism has also got its importance for the metabolism. That the three members are still relatively independent is shown by a healthy physiology.

A healthy social physiology will also show that the three realms, the realm of the spirit, the realm where man simply relates to man, that is to say the legal-state-political realm, and the economic realm where man has to become a member of associations, of communities in the indicated way, that these realms can work together in the right way if they are allowed to develop their intrinsic qualities relatively independently. This is by no means an adaptation of for instance the old platonic threefoldness: teaching, military, economics, for there people are divided into three classes. In our time there can be no question of such a structure, but only of a structuring of the administration, of the external formation of the three realms of life when we talk of the three-folding of the social organism.

The spiritual realm should only be administered out of its intrinsic principles. For instance those who are teachers should also be the administrators of the education system, so that there is no division between pædagogical science on the one hand and the prescriptions of the political organism on the other hand for education. All administration in the area of the spiritual realm must come directly from the spiritual realm, from that which is pædagogical-didactic science. In the political-state area everything can be regulated from man to man in the relevant administrative and constitutional bodies. In the economic realm associations will have to be formed in which people will partake as economic entities for reasons which I explained today. What must these associations in the economic realm see as their main task? Well, in the structuring of this task the specific thing which I have tried to explain in my “Essentials of the Social Question” can be shown. In these “Essentials of the Social Question” it was nowhere stated that in this way or that social structures should come about, this or that would be the very best. For me that would already signify something utopian. For whosoever knows today's human life knows that even when one thinks up the best theories, practical life benefits very little from these theories. I am even convinced that if one were to convene twelve or more, or less, not even particularly clever people, one could get wonderful programs about everything, for instance for the organisation of the primary school, programs against which nothing could be said: point 1, point 2, point 3,—when all that were to become reality what is asked in point1, point2, point 3, there would be an ideal school. But it cannot become reality because although man can think up the most ideal situation, what can be achieved in reality depends on quite different conditions.

We have tried to found something as far as is possible in our time in the Waldorf School in Stuttgart which is not built on programs but only flows out of pædagogy and didactics. The Free Waldorf School has a number of teachers. They would, if they meet together, be able to think up ideal programs for the school, for which I would not particularly praise them. But that we don't need. The people, the living human beings constitute the staff. And what they are able to do, the best that can be elicited from them, that should be developed. All ideal programs are dismissed, all prescriptions are dismissed, everything is placed into the immediate impulse of the individual ability. No prescription disturbs him who is to act—and that is just the task of the individual human being—out of pædagogy and didactic in a certain area of spiritual life.

Of course to-day one can only realize such things up to a certain point. In practical life one can nowhere realize an ideal, but one must do what is possible in the circumstances of life. In the same way everything else from my “Essentials of the Social Question” must be treated. Nowhere has it been attempted to show how the different institutions should be. Not as a demand, not as an ideal, but as an observation of that which the human being in his present historical becoming wants, it is pointed out that human beings—although they are just as they happen to be—would be able to act differently from how they are acting today, if they were situated in their right place. Therefore I do not give actual proposals how this or that institution should be but turn directly to the human beings and say: When human beings work together in the right way and in the right way find the aspects from which they have to view the social question, then the best which can come about will come about.—And I just believe that the best structuring of the social organism out of the human being is this that every single person, I should say, in a separate association thinks and works in the spiritual realm, in the rights-state or political realm and in the economic realm. Every person can for instance be active in all three realms if he has the strength for it—the social organism is not divided into classes. The point is not that this or that person is active in this or that realm, but that objectively, apart from man, these three realms are administered independently out of their intrinsic conditions, so that a person can belong to all three or to two or to one, but administers it out of the principles of that realm. If one considers how through this the harmony of the three realms comes about, one will see that in this threefolding it is the unity with matters, not the separation, as misunderstood criticism and discussions assert.

And so it is especially important in the economic realm that solutions should not be found by some prescriptions let us say from the study of statistics or the like, but from immediate life. I will give an example. As everyone knows, an item of merchandize in the economic circulation becomes too cheap if a great number of people produce the same thing, when there is overproduction. And everyone knows, that an item of merchandize becomes too expensive when it is produced by too few people. Through this we have a measure where the objective mean is of which I have spoken. This mean, the objective value, this objective price cannot be fixed as such. But when associations come into being which see their activity in practically getting to know economic life, to study it in every moment, in every present time, then the main observation can be how prices rise, how prices fall. And because associations occupy themselves with this rising and falling of prices, it can be accomplished by negotiations that a large enough number of people can be formed for an economic entity, a large enough number of people is active in a branch of production, that through negotiation one can bring the right number of people into a branch of production. This cannot be worked out theoretically, this can only be determined by people being in their appropriate place, so that these things are determined by human experience. Therefore one cannot say: this or that is the objective value. But when associations work in economic life in such a way that they make it one of their tasks gradually to eliminate businesses which make the prices too cheap as is customary, and to inaugurate others in their place which produce something else, then enough people will take part in the various branches of production. This can only be accomplished by a truly associative life. And then the price for a certain product will become closer to the objective price. So that we can never say: Because of such and such conditions the objective price must be this or that, but we can only say: When the right human association comes about, then by its work in the immediate life of the social organism the correct price can gradually emerge. The point is not to state how institutions should be that the socially right thing happens, but to bring people into such a social connection that from the collaboration of the people the social question can gradually be solved. For whoever understands the social question rightly cannot see it as one that has come up once and could be solved by some utopia, but the social question is a result of modern working together and will in future be present more and more. But what is needed is that people observe the social currents from their economic viewpoint and through associations, in which alone an economic judgement can be formed, bring the economic life into the right streams, not by laws but out of immediate life by direct human negotiation. The social life must be based practically on the human condition.

Therefore the “Essentials of the Social Question” are not concerned with describing some social structure, but to indicate how people can be brought into a relationship in which they can by their working together do from time to time what is needed for the social question, not in the way which is sometimes dreamt about. As one can see from this, these associations will primarily be concerned with the actual economic life. In actual economic life merchandize is circulating. Therefore the associations will primarily have to further the tendency towards the correct price out of immediate life, so that everyone actually can purchase what he needs for his maintenance out of his own producing. I have once tried to bring into a formula what such a just price would look like. That does not mean of course that it should be determined abstractly. It is determined out of real life as I have indicated. But I have said: Such a price for any product in social life—that is, for merchandize—is this, that it makes it possible for a person to provide his keep and all his needs for himself and his family until he has produced the same product again.

I don't state this as a dogma. I don't say this must be so, because one would never be able to implement this, as one cannot implant such theories into reality, I only say that that which will appear as the correct price through the associative working together will tend towards this direction. So I just want to state a result. I don't want to draw up a dogma, some economic dogma. And in my view this is just what is essential for today's economic thinking, that one bases it everywhere on human foundations, that one recognizes again in what way the human being must everywhere be the driving force of economic life, that one does not think of organizing a social organism somehow out of institutions that come out of theoretical thinking, but that one tries to discover how human co-existence should be so that the right way comes about. I want to illustrate this still by the following analogy. In the realm of nature there exists this: that in the conditions which are created by people there is something which comes out of a basic human sensing but which doesn't intend to fix something which comes into being in outer social life. For in recent times there has been talk of how the human embryonic development could be influenced so that one could in a certain sense have a choice of whether to bring boys or girls into the world. Of course I don't want to discuss this question today in theory, but I consider it fortunate if this question cannot be practically solved. For even though human beings cannot determine abstractly what would be the best distribution of male and female gender in the world, this does happen more or less without people being able to influence it. There are objective laws which take effect when man out of quite different conditions simply follows his basic impulses. And in this way, when the associations work in the right way and out of the experiences of life without dogmatically saying such or such the just price has to be, this price will appear through the associative working. I call it associative working, because the human individuality should be present in associating, that is, in the combining of the strengths of the one with the strength of the other the individuality is preserved. In the coalition, in the unions, the individuality disappears. This is what in my view can lead to the realistic, not the dogmatic, economic thinking.

And one can think of further tasks for these associations. If we look again at the analogy with the human organism we can say: by this or that symptom we can notice that the human organism is sick. Out of a combination of symptoms we can gain knowledge about the illness, about the process of the illness. It is quite similar with the social organism. Today we see obvious symptoms of disease in the social organism. Associations are the health bearers. Associations work towards the harmonizing of interests, so that the interests of the producers and the consumers are harmonized by the working together in the association, that other interests are harmonized, that above all the interests between employers and workers are harmonized. Today we see how out of a diseased economic body the opposite of associative life is created, we see how passive resistance, locking out, sabotage and even revolutions come about. No-one with a healthy mind can deny that all this works in the opposite direction of the associative principle and that all this: sabotage, lock-outs, revolution and so on are symptoms of disease of the social organism that must be overcome through that which works in a harmonizing way. But for this one needs a truly meaningful form of the social organism, just as the human natural threefold organism has a meaningful form.

And now I come back to what I said, that land and capital cannot be considered as merchandize, for their value is dependent on human capability. If we have something abstractly uniform as it has more and more come to the fore in recent times, but also bearing within it the described symptoms of disease and others as well, then it tends to result through this abstract uniform treatment that land, capital and lastly also labour are treated as merchandize.

When there is a threefold organism, the forces of the individuality work in the realm of the spiritual life. Therefore all that has to do with the unfolding of the individuality in economic life that is that which is connected with land and with capital, is actually part of the spiritual realm of the social organism. That is why I have described how the management of the capital, the management of the land, have to be dealt with in the spiritual realm of the social organism.

He who criticizes me for tearing the three realms apart is not aware that—as I described it myself—the spiritual organism, which is built on the individual strength, takes on the management of the capital, the management of the land as a matter of course when people are put at the right place. But that which is labour in the social organism is a service which man performs for man. That is something which can never thrive if it is grounded in economic life alone. That is why regulation of labour belongs to the realm of rights, to the political realm. And just because of from a totally different premise from today, time and measure of work can be regulated by relationships between man and man—quite apart from economic agreements which are determined in economic life through the associations—something will come about which will be of the utmost importance: The economic life will be placed on a healthy basis by having nature with its conditions on the one side and on the other side man with his conditions.

It would be strange indeed if today we would sit together with a small committee to determine how many rainy days there must be in 1922 in order for the economic matters to proceed according to our wishes. One has to take nature as it is and only on the basis of accepted nature the economic life can be structured. That is the one side. In the threefold social organism man stands in relationship to man, not as economic object, over against the independent, relatively autonomous associations, autonomous even to the structuring of the money side. And as man he develops the labour laws. And now one will not determine human labour out of economic conditions, from which only the prices of the merchandize, the relative values of the merchandize, i.e. something purely economic must be determined, just as one cannot determine the productivity of nature out of economic conditions. But only then one will have based economic life on purely human as well as on purely natural conditions.

It will then however not be possible for Utopia to come about. But what good would it be to think about how man could be better constituted than he is? One can only study him as he is. Therefore it can be said that it would be very nice to talk of some future worlds in which man would be as well as one could wish for, but it would be fruitless; for one could think up all sorts of ideas of how the social organism should be structured. But that can never be the question. The question can only be this: How is it possible to structure it? How must its members work together, not that it is the best, but the one which through its own strengths is the possible one, which will have the least of the indicated disease symptoms and can develop in the most healthy way possible? I think that maybe as time goes by one will come to an understanding about this cardinal question of economic life which I have indicated, when one wants to understand this through a true realization of the social conditions of life. This cardinal economic question which has lived in all my deliberations and which I don't want to lay down in an abstract dogmatic formal way. But to-day our most terrible battles which assail the economic life lastly come from the fact that one does not study economic life with the same good will, does not follow up its conditions within the social organism as one does for instance in regard to the natural organism. And only when one will learn to proceed with regard to the social organism as one does with biology, physiology and their therapy, one will discover what possibilities there are, and then it will be possible to ask the questions which to-day one calls the social questions in the right way. With this they will be able to be brought back to the human level. That is why it seems to me to be of the greatest importance that as many heads and hearts can be won for an appropriate understanding of the social organism as possible, for an understanding which can look at the social organism in respect of health and disease just as natural science attempts to do with regard to the human organism. And I believe that today one can realize that indeed it must also be said with regard to the cardinal question of economic life, that the three-folding of the social organism can throw light into the realms of purely economic life, the rights, state or political life and the spiritual life. For these three realms should not be separated, but each one should be able to work harmoniously together with the others by virtue of being able to develop its strong powers in relative autonomy. And the core question of economic life is this: How must the political life and the spiritual life work independently into the purely economic life in relation to capital, land and measuring and valuation of human labour, so that in the economic life by the structuring of the associations not indeed an earthly paradise, but a possible social organism can be created?

And one can believe that when one thinks in such a true to nature way about the question, then such a question which one must call the core question of the economic life, can be asked in the right, close to life, practical way. And it often happens in life that the greatest mistakes are made not because one strives for wrong solutions—usually they are utopian solutions—but already by asking the wrong question, that the questions are not asked out of real observation of life and real knowledge of life. But this seems to me today the most significant question particularly in regard to the economic life, that the questions are asked correctly and that life be structured in such a way that not theoretical answers are given but that life, the total human and historical reality itself, gives the answer to the correctly put questions. The questions will be put out of the historical background, life must directly truly give answer. No theory can give this answer, but only the full practical reality of life.

The explanations which I took the liberty to give you, will have shown you that the acquisition of real super-sensible knowledge entails above all, with the aid of the exercises already characterized, that the two sides of human nature which are usually incorrectly designated as man's inner and outer being should be distinctly separated. Perhaps I may point out that in ordinary consciousness one does not carefully distinguish man's inner and outer being, when speaking of these. The way in which I characterized the exit of man's sentient and volitional being during sleep and the acquisition of conscious super-sensible knowledge outside the physical body, shows us that just this super-sensible knowledge enables us to separate distinctly those parts which are usually designated vaguely in ordinary consciousness as man's outer and inner being.

I might say that by this separation man's inner world becomes his outer world, and what we usually consider as his outer world becomes his inner world.

What takes place in that case? During sleep, man's sentient and volitional being abandons what we designated man's physical and etheric body, or the body of formative forces, and then this sentient-volitional being looks back objectively upon the physical body and upon the etheric body as if they were objects. We showed that in this retrospection the whole woof of thought appears outside man's inner being. The world of thoughts which fills our ordinary consciousness and which reflects the external world, does not go out with man's true inner being during sleep, but remains behind with the physical body, as the etheric body's real forces. In this way we were able to grasp that during our waking state of consciousness we cannot grow conscious of that part which goes out during sleep and which remains unconscious for the ordinary consciousness. (Self-observation can easily convince us that during our ordinary waking consciousness the world of thought produces this waking state of consciousness).

In that part of the human being which goes out of the physical and the etheric bodies during sleep, there is a dull twilight life, and we only learn to know this inner being of man when super-sensible knowledge fills it, as it were, with light and with warmth—when we are just as conscious within this inner being as we are ordinarily conscious within our physical body. But we also learn to know why we have an unconscious life during our ordinary sleeping condition. Consciousness arises when we dive down into our physical and etheric bodies at the moment of waking up. By diving down into the physical body, we make use of the senses which connect us with the external world. As a result, the sensory world awakes and we thus grow conscious of it.

In the same way we dive down into our etheric or life body; that is to say, into our world of thoughts, and we grow conscious within our thoughts. Ordinary consciousness is therefore based upon the fact that we use the instruments of our physical body, and that we make use, so to speak, of the etheric body's woof of formative forces. In ordinary life, man's true inner being, woven out of feeling and will, simply cannot attain consciousness, because it has no organs. By making the thought and will exercises of which I have spoken, we endow the soul itself with organs. This soul element, which is at first indistinct in our ordinary consciousness, acquires plastic form, even as our physical body and our etheric body acquire plastic form in the senses and in the organs of thought. Man's real soul-spiritual being therefore obtains a plastic form.

In the same measure in which it is moulded plastically and acquires (if I may use this paradoxical expression) soul-spiritual sense organs, the soul-spiritual world rises up around our inner being. That part of our being which ordinarily lives in a dull twilight existence and which can only perceive an environing world; namely, the physical world (when it uses the physical and etheric organs of perception), thus acquires plastic form and enters in connection with a world which always surrounds us, also in our ordinary life, even though we are not aware of it, a world in which we lived before descending into our physical being through birth or conception, as described the day before yesterday, a world in which we shall live again when we pass through the portal of death, for then we shall recognize it as a world which belongs to us and which is not limited by birth and death.

But there is one thing which rises up before us when we enter the soul-spiritual world. We cannot enter the soul-spiritual world in the same abstract, theoretical manner with which we can live in the physical world and in the world of thoughts or of the intellect. In the physical world and in the world of thoughts we use ideas and thoughts, which as such, leave us cold. With a little self-observation anyone can discover that when he ascends to the sphere of pure thinking, when he surrenders to the external sensory world without any special interest or a close connection with it, the external physical world, as well as the world of ideas, really leaves him cold. We must learn to know this in detail from single examples in life. We should note, for instance, how different are the inner feelings with which we consider our home, from these with which we look upon any other strange country which is indifferent to us. This will show us that in order to have a living interest for the environing world, our feeling and our will must be drawn in through special circumstances; we must include the feeling and the will which ordinarily dive down into the physical world only when we awake, obtaining from this physical world a connection with the senses and the understanding. The fact that love or perhaps hate are kindled in us when we encounter certain people in the physical world, the fact that we feel induced to do certain things for them out of compassion, all this demands the inclusion of our feelings and of everything which constitutes our inner being, when we come across such things in the external physical world. How conscious we are of the fact that our inner life grows cold, when we rise up to spheres which are generally called the spheres of pale, dry thought and of theoretic study!

The being which lives in a dull twilight state from the moment of falling asleep to the moment of waking up, must, as it were, connect itself during the waking daytime condition with our thoughts and with our sensory experiences through an inner participation in these processes, thus giving rise to the whole wealth of interest in the external world.

We thus recognize that in life itself feeling and will must first be drawn into the sensory world and into the world of thoughts. But we perceive this in the fullest meaning of the word only when super-sensible knowledge, which has become emancipated from the physical and etheric bodies, enables us to have experiences outside these bodies within our sentient-volitional being.

There we see that we simply must begin to speak of the world in a different way than is the case in ordinary life, during the ordinary state of consciousness. The dry ideas, the laws of Nature which we are accustomed to find in science and which interest us theoretically, though they leave us inwardly cold, these should be permeated with certain nuances and expressions which characterize the external world differently from the way in which we usually characterize it.

Our inner life acquires greater intensity through super-sensible knowledge. We penetrate more intensively into the life of the external world. When we try to gain knowledge, we are then no longer able to submit coldly to inner ideas. Of course, this gives rise to the objection that the objectivity may suffer through a certain inner warmth, through the awakening of feeling and of a subjective sense. But this objection is only raised by those who are not acquainted with the circumstances.

The things perceived through super-sensible knowledge make us speak differently of the super-sensible objects of knowledge. These do not change; they do not become less objective, for they are objective. When I look upon a wonderfully painted picture, it does not change through the fact that I look upon it with fire and enthusiasm; I would be a cold prosaic person if I were to face one of Raphael's Madonnas or one of Leonardo's paintings with a purely analytical artistic understanding, quite coldly and without any enthusiasm. It is the same when the spiritual worlds rise up in the super-sensible knowledge. Their content does not change through the fact that we connect ourselves with these worlds with inner feelings, far stronger than those which usually connect us with the external world and its objects.

When speaking from a knowledge of the higher worlds, many things will therefore have to be said differently, the descriptions will have to be different from those which we are accustomed to hear in ordinary life. But this does not render these worlds less objective. On the contrary, we might say: The subjective element which now comes out of the physical and etheric bodies becomes more objective and less selfish in its whole experience. The first experience which we have when going out of the physical body and experiencing our inner being consciously (whereas otherwise we always experience it unconsciously) is therefore the feeling of absolute LONELINESS.

In our ordinary consciousness we never have the feeling that by dwelling only within our inner self, independently of anything in the world pertaining to us, complete loneliness fills our soul, that we ourselves, with everything which now constitutes our soul-spiritual content, must rely entirely upon ourselves.

The feeling of loneliness which sometimes arises in the physical world, but only as a reflection of the real feeling, though it is painful enough for many people, becomes immensely intensified when we thus penetrate into the super-sensible world. We then look back upon that which reflects itself in the mirror of the physical and etheric body, as the spiritual environment which we left behind. We grow aware, on the one hand, of a complete feeling of loneliness, which alone enables us to maintain our Ego in this world … for we would melt away in this world of the spirit, if loneliness would not give us this Ego-feeling in the spiritual world, in the same way in which our body, our bodily sensation, gives us our Ego feeling here on earth. To this loneliness we owe the maintenance of the Ego in the spiritual world. We then learn to know this spiritual world as our environment. But we know that we can only learn to know it through the inner soul-spiritual eye, even as we see the physical world through our physical eyes.

It is the same when the human being abandons his physical and etheric bodies by passing through the portal of death, and in this connection I shall enlarge the explanations already given yesterday. It is true that in this case the physical body is given over to the elements of the earth and that the etheric body dissolves, as described, in the universal cosmic ether. But what we learned to know as our physical world, through our feeling and will, the world in which we experienced ourselves through the ordinary consciousness between birth and death, this world remains. The physical body filled with substance and the body of formative forces permeated by etheric forces, are laid aside with death, but what we experienced inwardly remains as a mirroring element.

From the spiritual world we look back into our last earthly life through death, through which we passed. Just because we have before us this last earthly life as a firm resistance which mirrors everything, just because of this, everything which surrounds us as we pass through the soul-spiritual world between death and a new birth, can also reflect itself. Through these experiences we perceive everything rising up in a far more intensive life than the one which we learned to know here in the physical world. And we first perceive as a soul-spiritual being everything with which we were in some way connected through our destiny, through our Karma. The people we loved, stand before us as souls. In our super-sensible vision we see all that we experienced together with them.

Those who acquire spiritual, super-sensible knowledge, already acquire the imaginative vision here in the physical world, through everything which I described to you. Those who pass through the portal of death in the ordinary way, acquire this faculty, though it is somewhat different to the spiritual vision on earth; they acquire it after having passed through the portal of death. From the sheaths of the physical and etheric bodies which were laid aside, emerges everything with which we were connected by destiny, or otherwise, in this earthly life—it undoubtedly arises in a different way, when those whom we left behind, still live on the earth, where the connection with them is more difficult, but when they follow us through death, this connection exists in the free, soul-spiritual life. Everything in our environment with which we were connected as human beings rises up before us. To super-sensible knowledge, the fact that people (if I may now express myself in words of the ordinary consciousness) who belonged together here in the physical world find each other again in the soul-spiritual world, after having passed through the portal of death, is not a belief to be accepted as a vague premonition, but it is a certainty, a fact just as certain as the results of physics or chemistry. This is something which the spiritual science of Anthroposophy can add to the acquisitions of modern culture.

People have grown accustomed to a certain feeling of certainty through the gradual popularization of a scientific consciousness. They strive to gain some knowledge of the super-sensible worlds, but no longer in the form of old presentiments handed over traditionally in the religious beliefs, for they were trained to accept that certainty which the external world can offer. In regard to that which lies beyond birth and death the spiritual science of Anthroposophy seeks to pave the way to this same kind of certainty. It can really do this. Only those people who tread the path already described, the path leading into the spiritual worlds, can lead the knowledge acquired in physics or chemistry beyond, into worlds which we enter when we pass through the portal of death.

Of course, not everything appears to us in this way when we look back upon our physical body through super-sensible knowledge outside the body. There is one thing which then appears to us very enigmatic, and this enigma can show us best of all that the spiritual science of Anthroposophy does not translate the truths which it includes in its spheres of knowledge into a prosaic, dry rationalism. It leads us to spiritual vision, or by communicating its truths it speaks of things which can be perceived through spiritual vision. But in being led to spiritual vision, we do not lose the full reverence towards the mysteries contained in the universe, towards everything in the universe inspiring reverence and which can now be clearly perceived, whereas otherwise they are at the most felt darkly. This enigmatic something which I mean and which appears to us, is that we now learn to know man's relationship with the earth, particularly his relationship with the physical-mineral earth.

I have already explained to you from many different aspects how our woof of thoughts, which is connected with the physical body, remains behind, and in addition to what has been described to you, in addition to what reflects itself and leads us to a knowledge of man's everlasting being, we can also recognize the true nature of this mirror which stands before us.

I might say: Even as in the physical world we face a mirror and in this mirror the environing world appears simultaneously with our own self, so in super-sensible knowledge the spiritual world appears through this mirror. And in the same way in which we can touch the material mirror with its foil and investigate its composition, so we can also investigate this super-sensible mirror; namely, our physical body and our etheric body, when our real soul-spiritual being is outside.

There we see that during his earthly life the human being constantly takes in substances from the external world in order to grow and to sustain his whole life. We absorb substances from the animal and vegetable kingdoms, but all these substances which we absorb from the animal and vegetable kingdoms also contain mineral substances. Plants contain mineral substances, for the plant builds itself up from mineral substances. By taking in vegetable nourishment we therefore build up our own body out of mineral substances.

By looking back upon our physical body from outside, we can now perceive the true significance of the mineral substances which we absorb. Spiritual vision reveals something of which our ordinary consciousness has not the faintest inkling; namely, the activity of thinking. We have left behind our thinking. Our thoughts continue, as it were, to glimmer and to shine within the physical body. Now we can observe the effect of thoughts in the physical body from outside, as something objective. And we perceive that the effect of thoughts upon man's physical body is a dissolution of its physical substances, which fall asunder, as it were, into nothing.

I know that this apparently contradicts the law of the conservation of forces, but there is no time now to explain more fully its full harmony with this law. The nature of my subject entails that I express myself in more popular terms. But it is possible to understand that the purely mineral in man, what he bears within him as purely mineral substances, must be within him because his thoughts must dissolve these substances. For otherwise his thoughts could not exist—this is the condition for their existence—his thoughts could not exist if they did not dissolve mineral, earthly substances, a fact also revealed by the spiritual sciences of earlier times, based more on feeling. This dissolution, this destruction of physical substances constitutes the physical intermedium of thinking.

When our sentient-volitional part, our true inner being, lives within the physical body and within the etheric body and is filled by the activity of thinking, we learn to recognize that this activity takes its course through the fact that physical substance is continually destroyed. We now learn to recognize how our ordinary consciousness really arises. It does not arise in such a way that forces of growth hold sway in us, forces which develop in the remaining organism through nutrition. For in the same measure in which the forces of growth are active within us, thinking is dulled. When we wake up, thinking must, so to speak, have a free hand to dissolve physical substances, to eliminate them from the physical body. To the spiritual science of Anthroposophy, the nervous system appears as that organ which transmits this elimination of mineral-physical substances throughout the whole body. This elimination gives rise to that thought activity which we ordinarily carry with us through the world.

You therefore see that the spiritual science of Anthroposophy not only enables us to recognize the eternal in man, but also how it works within his physical body; that, for instance, thought can only exist through the fact that man continually develops within himself the mineral substances; that is, something dead.

We can therefore say: If we learn to know man from this aspect, we also learn to know death from another aspect. Ordinarily death confronts us as the end of life, as a moment in life, as an experience in itself. But when we throw light upon man's physical and etheric body in the manner described, we learn to know the gradual course of death, or the elimination of physical-mineral substance—for death is nothing but the complete elimination of man's mineral-physical substance—we learn to know the continual elimination of a dead, corpse-like element within us.

We recognize that from birth onwards, we constantly pass through a partial process of death, and real death sets in when the whole body does that which we ordinarily do through the nervous system, within a small part of the body.

We therefore learn to look upon the moment of death by gaining insight on a small scale into its being through the activity of thinking in the human organism. Throughout the whole time after death, we can only look back upon our physical body because the following fact exists: Whenever a thought lights up within you during your ordinary life, this is always accompanied by the fact that physical matter is eliminated in the physical body, in the same way in which, for instance, physical substance separates from a precipitated salt solution. This lighting up of thought you owe to this obscuring, to this casting-off of physical mineral substance. When you abandon the physical body, you sum up in a comparatively brief space of time what lives in the continual stream of your thoughts. You confront the fact that in death there flares up all at once that which slowly glimmered and shone throughout your earthly life, from birth to death.

Through this strong impression, in which the life of thoughts illuminates the soul like a great flash of lightning, we acquire the memory of our physical lives on earth. The physical body may be cast off, the etheric body may dissolve completely in the universal ether, but through the fact that we obtain in one experience this powerful thought impression (to mathematicians I might say: this thought-integral in comparison with thought differentials, from birth to death), we always have before us, throughout the time after death, as a mirroring element, our physical life on earth, even though we have laid aside our physical and etheric parts—and this mirroring element reveals everything which we experience when the human beings with whom we were connected by destiny in love or in hate, gradually come up, when the spiritual Beings who live in the spiritual world and do not descend to the earth, whose company we now share, rise up before us.

The spiritual-scientific investigator may state this with a calm conscience, for he knows that he does not speak on the foundation of illusionary pictures; he knows instead that to super-sensible vision, when super-sensible vision arises through the organ of the physical and etheric bodies which are now outside, these things are just as real, can be seen just as really as physical colours are ordinarily perceived through physical eyes, or physical sounds through physical ears.

This is how the evolution of humanity forms part of the evolution of the world. If we study the development of the world, for instance the mineral life on earth, we understand why there should be mineral, earthly laws. They exist so that they might also exist within us, and thinking is therefore bound up with the earth. But in perceiving how the beings whose thinking is connected with the earth emerge from that which produces their thought, we also learn to recognize how man's true being rises above that which pertains only to the earth. This is what connects the development of the world with the development of humanity and unites them.

We learn to know the human being and at the same time we learn to know the universe. If we learn to know man's physical body and its mineralization through thinking, we also learn to know through man's physical body the lifeless mineral earth. This creates a foundation for a knowledge of the evolution of the world also from its spiritual aspect.

When we thus learn to know man's inner being, the development of the world appears in the same way in which the ordinary earthly experiences appear before us, the experiences through which we passed since our birth.

When you draw out of your memory-store an experience which you had ten years ago, this past event rises up before your soul as an image. You know exactly that it rises up as a picture. Yet this picture conveys a knowledge of something which really existed ten years ago.

How does this arise? Through the fact that in your organism certain processes remained behind which now summon up the picture. Certain processes remained behind in your organism and these summon up in you the picture, enabling you—as I once designated it—to construct what you experienced ten years ago. But super-sensible knowledge leads us deeper into man's inner being. We can perceive, for instance, that the physical body becomes mineralized during the thinking process; we perceive this in the same way in which we learn to know some past experience of our earthly life through the traces which it left behind within our being.

In the same way the development of the earth can be understood by envisaging the development of man; through the activity of the mineral in man we learn to know the task of the mineral kingdom within the development of the earth. And if, as already set forth, we learn similarly to know (I can only mention this, for a detailed description would lead us too far how the vegetable kingdom is connected with man, and how the animal kingdom is related with him (for this, too, can be recognized) the development of the world can be grasped by setting out from the human being.

Within the development of the world we can see something which is again of immense importance to those who are interested in modern civilization, just as interesting as the facts which I explained in connection with a knowledge of the human being, of the eternal inner kernel of man.

Modern civilization shows us that up to a certain point it is possible to consider man's relationship to the development of the world by linking up the human being with the evolution of the animals—even though the corresponding theories, or the hypotheses, as some people say, still contain many unclear facts, requiring completion and modification. We follow the development of the simplest organic beings up to the highest animals, and if we continue this line of observation we come to the point of placing man at the summit of animal development. One person does it in this way, and the other in that way; one more idealistically, and the other more materialistically in accordance with Darwin's theory of evolutionary descent, but methodically it can hardly be denied that if we wish to study man's physical nature according to natural-scientific methods, we must link him up with the animal line of descent (this has been done for some time).

We investigate how his head changed in comparison with the heads of the different animal species; we investigate his limbs, etc., and we thus obtain what is known as comparative anatomy, comparative morphology, comparative physiology, and also ideas on the way in which man's physical form gradually developed out of lower beings in the course of the world's evolution. But we always remain in the physical sphere. On the one hand people take it amiss today if the anthroposophical spiritual investigator speaks of the spiritual world as I take the liberty to do in this lecture; from many sides this is viewed as a pure fantasy, and although many people believe that it is well meant … they nevertheless look upon it as something fantastic.

Those who become acquainted to some extent with the things described by me, those who at least try to understand them, will see that the preparations and preliminary conditions for them are just as serious as, for instance, the preparations for the study of mathematics, so that it is out of the question to speak of sailing into a fantastic region. But just as on the one hand people take it amiss if a person describes the spiritual world as a real, objective world, so they take it amiss on the other hand if in regard to man's physical development one fully accepts those who follow man's development darwinistically, with a natural-scientific discipline, along the animal line of descent, as far as man. No speculations should enter the observations made in the physical sphere, as is, for instance, the case today in Neovitalism. This is full of speculations; the old vitalism was also full of speculative elements. But whenever we consider the physical world, we must remain by physical facts.

For this reason, the anthroposophical spiritual investigator who on the one hand ventures to speak in a certain way of the conditions after death and before birth, as I have done, does not consider it as a reproach (i.e., he is not touched by it) when people tell him that his description of the physical world is completely in the meaning of a modern natural scientist. He does not bring any dreams into the sphere which constitutes the physical world. Even though people may call him a materialist when he describes the physical world, this reproach does not touch him, because he strictly separates the spiritual world, which can only be observed with the aid of a spiritual method, from the physical-sensory world, which has to be observed with the orderly disciplined methods of modern natural science.

A serious spiritual-scientific investigator must therefore feel particularly hurt and pained at reproaches made to him on account of certain followers of spiritual science who sometimes rebuke natural science out of a certain pride in their spiritual-scientific knowledge and out of their undoubtedly shallow knowledge of natural science; they think that they have the right to speak negatively of science and of scientific achievements, but the spiritual-scientific investigator can only feel deeply hurt at their amateurish, dilettantish behaviour. This is, however, not in keeping with spiritual science. The spiritual science of Anthroposophy is characterized by the fact that it deals just as strictly and scientifically with the external physical world, as with the spiritual world, and vice-versa.

With this preliminary condition, the anthroposophical spiritual investigator entirely stands upon the ground of strictest natural-scientific observation in regard to the study of the world's development, but at the same time he turns his gaze towards the soul-spiritual world. And even as he knows that not only a physical process is connected with man's individual embryonic origin in the physical world, but that a soul-spiritual element unites with the human embryo, with the human germ, so he also knows that in the whole development of the world—though to the physical body it appears as a tapestry of sensory objects, and though it manifests itself to the woof of thoughts; i.e., to the etheric body, in laws of Nature—he also knows that the physical world is permeated and guided in its whole development by spiritual forces, handled by spiritual Beings, that can be recognized in their own appropriate way, as already described.

The anthroposophical investigator therefore knows that when he contemplates the external physical world in the meaning of genuine science, he comes to the true boundary, where he may begin with his spiritual investigation.

If we conscientiously trace the evolutionary development through animal descent up to man, as Darwin or other Darwinians or Haeckel did, and if we penetrate into the justifiable scientific aspects of the world development of man, we can continue this in a spiritual-scientific direction, after having reached the boundary to which we are led by natural science.

We now discover that a CONTEMPLATION OF THE FORM into which we penetrate through super-sensible knowledge, shows us all the SIGNIFICANCE OF FORMS, as they appear in the kingdom of man on the one hand, and in the animal kingdom on the other; we discover the whole significance of these forms.

Equipped with the knowledge supplied by super-sensible research, we see that the animal (this is at least the case with most animals, and exceptions can be easily explained) stands upon the ground with his four limbs, so that its spine is horizontal, parallel with the surface of the earth, and so that in regard to the spine, the head develops in an entirely different position from that of man. We learn to know the animal's whole form, as it were, from within, as a complex of forces, and also in relationship with the whole universe. And we thus learn to make a comparison: We perceive the transformation, the metamorphosis in the human form, in the human being whom we see standing upon his two legs, at right angles, so to speak, with the animal's spine, with his own spine set vertically to the surface of the earth and his head developing in accordance with this position of the spine.

By penetrating into the inner art of Nature's creative process, we learn to distinguish the human form from the animal form; we recognize this by entering into the artistic creative process of the cosmos. And we penetrate into the development of the world by rising from otherwise abstract constructive thoughts to thoughts which are inwardly filled with life, which form themselves artistically in the spirit.

The most important thing to be borne in mind is that when it seeks to know the development of the world, anthroposophical spiritual research changes from the abstract understanding ordinarily described—and justly so—as dry, prosaic, systematic thought, or combining thought, into concrete, real thought. Not for the higher spiritual world, in which concepts must penetrate in the manner described, but for the physical world, the forms in the world development should first be grasped through a kind of artistic comprehension, which in addition develops upon the foundation of super-sensible knowledge.

By thus indicating how science should change into art, we must of course encounter the objection raised by those who are accustomed to think in accordance with modern ideas: “But science must not become an art!” My dear friends, this can always be said, as a human requirement; people can say: I forbid the logic of the universe to become an art, for we only learn to know reality by linking up thought with thought and by thus approaching reality. If the world were as people imagine it to be, one could refuse to rise up to art, to an artistic comprehension of forms; but if the world is formed in such a way that it can only be comprehended through an artistic comprehension, it is necessary to advance to such an artistic comprehension. This is how matters stand. That is why those people who were earnestly seeking to grasp the organic in world development really came to an inner development of the thinking ordinarily looked upon as scientific thought; they came to an artistic comprehension of the world. As soon as we continue to observe with an artistic-intuitive eye the development of the world from the point where the ordinary Darwinistic theory comes to a standstill, we perceive that man, grasped as a whole, cannot simply be looked upon by saying that once there were lower animals in the world, from which higher animals developed, that then still higher animals developed out of these, and so forth, until finally man arose.

If we study embryology in an unprejudiced way, it really contradicts this idea. Although modern scientists set up the fundamental law of biogenetics and compare embryology with phylogeny, they do not interpret rightly what appears outwardly even in human embryology, because they do not rise to this artistic comprehension of the world's development. If we observe in a human embryo how the limbs develop out of organs which at first have a stunted aspect, how everything is at first merely head, we already obtain the first elements of what reveals itself in the artistic comprehension of the human form. It is not possible to link up the whole human being with the animals. One cannot say: The human being, such as he stands before us today, is a descendant of the whole animal kingdom. No, this is not the case. Just those who penetrate with genuine scientific conscientiousness into scientific Darwinism and its modern description of the development of the world, will discover that through a higher understanding it is simply impossible to place man at the end, or at the summit of the animal chain of development; they must instead study the human head as such, the head of the human being. This human head alone descends from the whole animal kingdom. Though it may sound strange and paradoxical, the part which is generally considered as man's most perfect part is a transformation from the animal kingdom.

Let us approach the human head with this idea and let us study it carefully. Observe with a certain morphological-artistic sense how the lower maxillary bones are transformed limbs, also the upper maxillary bones are transformed limbs, how everything in the head is an enhanced development of the animal form; you will then recognize in the human head that upon a higher stage it reveals everything which appears in the animals under so many different forms. You will then also understand why it is so.

When you observe the animal, you can see that its head hangs upon one extremity of the spine and that in a real animal it is entirely subjected to the law of gravity. Observe instead the human head; observe how the human being stands within the cosmos. The human head is set upon a spine which has a vertical direction. It rests upon the remaining body in such a way that the human being protects the head, as it were, against falling a prey only to the force of gravity. The human head is really something which rests upon the remaining organism with comparative independence. And we come to the point of understanding that through the fact that the human head is carried by the remaining body, it really travels along like a person using a coach; for it is the remaining body which carries the human head through the world. The human head has transformed limbs which have become shriveled, as it were, and it is set upon the remaining organism. This remaining organism is related to the human head in the same way in which the whole earth with its force of gravity is related to the animal. In regard to the head, the human being is related to his whole remaining body in the same way in which the whole animal is related to the earth.

We now begin to understand the human being through the development of the world. And if we proceed in this knowledge of the human form with an artistic sense and understanding, we finally comprehend why the human head is the continuation of the animal chain and why the remaining body of man developed later, out of the earth, and was attached to the human head. Only in this way we gradually learn to understand man's development.

If we go back into earlier times of the past, we can only transfer into these primordial epochs that part of man which lies at the foundation of his present head development. We must not seek the development of his limbs or of his thorax in those early ages, for these developed later. But if we observe the development of the world by setting out, as described by me, from the human being, if we observe it in the same way in which we would look upon some past experience, we find that the human being had already begun his development in the world at a time when our higher animals, for instance, did not as yet exist.

We can therefore say (let us now take a later epoch of the earth): In the further course of his development man developed his head out of earlier animal beings through the fact that his spiritual essence animated him. That is why he could raise his head above the former stage of development. He then added his limbs, which developed out of the regular forces of the earth. The animals which followed could only develop to the extent in which man developed with the exclusion of his head. They began their development later, so that they did not go as far as the human development of the head; they remained connected with the earth while the human being separated himself from it.

This proves that it has a real meaning to say: Man belongs to the development of the universe in such a way that he is related with the animal kingdom, but he rises above it through his spiritual development. The animals which followed man in their development could only develop as much as man had developed in his limbs and thorax … the head remained stunted, because a longer time of development should have preceded it, such as that of man, in order that the real head might develop.

Through an artistic deepened contemplation of the forms in the world's development the conscientiously accepted Darwinistic theory changes, insofar as it is scientifically justified today. We thus recognize that in the development of the world the human being has behind him a LONGER TIME OF DEVELOPMENT than the animals—that the animals develop as their chief form that part which man adds to his head. In this way man reaches the point of lifting one part of his being out of the force of gravity, whereas the animals are entirely subjected to the force of gravity. Everything which constituted our head with its sense organs is raised above the force of gravity, so that it does not turn towards ponderable matter but towards the ether, which fills the sensory world. This is the case above all with the senses; we would see this, could we study them more closely. In this way, for instance, the human organ of hearing depends upon an etheric structure, not only upon an air structure.

Through all this the human being forms part not only of the material world, of the ponderable physical world, but he forms part of the etheric world outside. Through the etheric world he perceives, for instance, what the light conjures up before him in the world of colours, etc., etc. Even through his external form he rises above heavy matter, up to the free ether, and for this reason we see the development of the world in a different way when we ascend from natural science to spiritual science.

But when we rise up to an artistic conception, we perceive the activity of the soul-spiritual in man, and we must rise up to such a conception if we wish to understand the human being. We should, for instance, be able to say: In regard to his soul-spiritual, sentient-volitional being, we must speak of loneliness and of a life in common with others, as if these were theoretical concepts, as described today; we must rise up to the moral world and finally we come to the religious world. These worlds belong together and form a whole.

If we study the human being in accordance with a natural-scientific mentality and in the meaning of modern civilization, we find on the one hand the rigid scientific necessity of Nature to which also the human being belongs, and on the other hand we find that man can only be conscious of his dignity—that he can only say “I am truly man”—if he can feel within him the moral-religious impulses. But if we honestly stand upon the foundation of natural science we only have hypotheses in regard to the beginning and the end of the earth, hypotheses which speak of the Kant-Laplace nebula for the beginning of the earth and of a death through heat for the end of the earth.

If in the face of the natural-scientific demands we now consider, in the meaning of modern civilization, the moral-religious world which reveals itself intuitively (I have shown this in my Philosophy of Spiritual Activity, if we consider this world we must say: We really delude ourselves, we conjure up before us a fog. Is it possible to believe that when the earth passes through the death by heat, in accordance with the natural-scientific concept, that there should still exist anything besides the death of all ideals?

At this point spiritual science, or ANTHROPOSOPHY, sets in, and shows that the soul-spiritual is a reality, that it is active within the physical and that it placed the human form, the human being, into the evolution of the world; it shows that we should look back upon animal beings which are entirely different from the present animals, that it is possible to adhere to the methods of modern science, but that other results are obtained. Anthroposophy thus inserts the moral element into the science of religion, and Anthroposophy thus becomes a moral-religious science.

Now we no longer look upon the Kant-Laplace nebula, but we look at the same time upon an original spiritual element, out of which the soul-spiritual world described in Anthroposophy developed in the same way in which the physical world developed out of a physical-earthly origin. We also look towards the end of the earth and since the laws of enthropy are fully justified, we can show that the earth will end through a kind of death by heat, but at the same time we can envisage from the anthroposophical standpoint the end of the single human being: his corpse is handed over to the elements, but the human being himself passes over into a spiritual world. This is how we envisage the end of the earth. The scientific results do not disturb us, for we know that everything of a soul-spiritual nature which man develops will pass through the earth's portal of death when the earth no longer exists; it will pass over into a new world development, even as the human being passes over into a new world development whenever he passes through death.

By surveying the development of the earth in this way, we perceive IN THE MIDDLE OF ITS DEVELOPMENT THE EVENT OF GOLGOTHA. We see how this event of Golgotha is placed in the middle of the earth's development; before this event, there only existed forces which would have led man to a kind of paralyzation of his forces. We really learn to recognize (I can only allude to this at the end of my lecture) that in the same way in which through the vegetable and animal fertilization a special element enters the fertilized organism, so the Mystery of Golgotha brought something into the evolution of the world from regions outside the earth, and this continues to live; it accompanies the souls until at the end of the earth they pass on to new metamorphoses of earthly life. I would have to describe whole volumes were I to show the path leading in a strictly conscientious scientific way from what I have described to you today in connection with the evolution of humanity and of the universe, to the Mystery of Golgotha, to the appearance of the Christ-Being in relationship with the earth.

But through a spiritual-scientific deepening many passages in the Gospels will appear in an entirely new light, in a different way from what it has hitherto been possible through the occidental consciousness. Let us consider only the following fact: If we entirely stand upon a natural-scientific foundation, we must envisage the physical end of the earth. And those who continue to stand upon this scientific foundation, will also find that finally the starry world surrounding the earth will decay; they will look upon a future in which this earth will no longer exist, and the stars above will no longer exist. But spiritual science gives us the certainty that even as an eternal being goes out of the physical and etheric body every evening and returns into them every morning, so an eternal being will continue to live when the single human bodies shall have decayed. When the whole earth falls away from all the soul-spiritual beings of men, this eternal part of the earth will continue to live and it will pass over to new planetary phases of world development.

Now Christ's words in the Gospels resound to us in a new and wonderful way; “HEAVEN AND EARTH SHALL PASS AWAY, BUT MY WORDS SHALL NOT PASS AWAY,” and connected with these words are those of St. Paul: “NOT I, BUT CHRIST IN ME.” If a Christian really grasps these words, if a person who really understands Christianity inwardly and who says, “Not I, but Christ in me,” understands Christ's words, “Heaven and earth shall pass away but my words shall not pass away”—that is, “what lives within my everlasting Being shall not pass away”—these words will shine forth from the Gospel in a peculiar manner, with a magic producing reverence, but if one is really honest they cannot be understood without further ado.

If we approach such words and others, with the aid of spiritual science and in the anthroposophical meaning, if we approach many other sayings which come to us out of the spiritual darkness of the world development, of the development of the earth and of humanity, a light will ray out of them. Indeed, my dear friends, it is as if light were to fall upon words such as “heaven and earth shall pass away but my words shall not pass away”—light falls upon them, if we hear them resounding from that region where the Mystery of Golgotha took place, and the whole development of the earth only acquires its true meaning through such words!

Thus we see that spiritual science in the meaning of Anthroposophy strives above all after a conscientious observation of the strict methods of the physical world, but at the same time it seeks to continue these strict scientific methods into regions where our true eternal being shines out towards us, regions where also the spiritual being of the world development rays out its light towards us, a light in which the world development itself with its spiritual forces and Beings appears in its spiritual-divine character.

My dear friends, at the conclusion of my lecture (I thank you that you showed so much interest in it) let me express the following fact: Spiritual-scientific Anthroposophy can fully understand that modern humanity, particularly conscientious, scientifically-minded men, have grown accustomed to consider as real and certain the results of causal natural-scientific knowledge, the results of external sense observation, intellectual combinations of these sensory observations, and experiments. This gave them a feeling of certainty. And by acquiring this certainty, they acquired a certain feeling in general towards that which can be “sure.” Up to now no attempt has been made to study super-sensible things in the same way in which physical things are studied. This certainty could therefore not be carried into super-sensible regions. Today people still believe that they must halt with a mere thought at the threshold of the super-sensible worlds, that feelings full of reverence suffice, because otherwise they would lose the mystery, and the super-sensible world would be rationalized. But spiritual science does not seek to rationalize the mystery, to dispel the reverent feeling which one has towards the mystery: it leads to these mysteries through vision. Anthroposophy leaves the mystery its mystery-character, but it sets it into the evolution of the world in the same way in which sensory things exist in the sphere of world evolution.

And it must be true that people also need certainty for the spheres transcending mere Nature. To the extent in which they will feel that through spiritual science in the meaning of Anthroposophy they do not hear some vague amateurish and indistinct talk about the worlds, but something which is filled by the same spirit which comes to expression in modern science, to this same extent humanity will feel that the certainty which it acquired, the certainty which it is accustomed to have through the physical world, can also be led over into the spiritual worlds. People will feel: If certainty exists only in regard to the physical world, of what use is this certainty, since the physical world passes away? Man needs an eternal element, for he himself wants to be rooted in an eternal element. He cannot admit that this certainty should only be valid for the transient, perishable world. Certainty, the certainty of knowledge, must also be gained in regard to the imperishable world.

This is the aim pursued in greatest modesty (those who follow the spiritual science of Anthroposophy know this) by Anthroposophy. Its aim is that through his natural certainty man should not lose his knowledge of the imperishable; through his certainty in regard to perishable things he should not lose the certainty in regard to imperishable things. Certainty in regard to the perishable; that is to say, certainty in regard to the riddle of birth and death, the riddle of immortality, the riddle of the spiritual world developments, this is what Anthroposophy seeks to bring into our civilization.

Anthroposophy believes that this can be its contribution to modern civilization. For in the same measure in which people courageously recognize that certainty should be gained also in regard to imperishable things, and not only in regard to perishable things, in the same measure they will grow accustomed to look upon Anthroposophy no longer as something fantastic and as an individual hobby, but as something which must enter our whole spiritual culture, like all the other branches of science, and thereby our civilization in general.