The Rudolf Steiner Archive

I have been asked to lecture this evening on The Necessity for a Renewal of Culture. During the past few days I have been speaking to you on the spiritual science of Anthroposophy. This is a field which may be dealt with generally by any individual, if he thinks that he can communicate to others this or that result of special investigations or impulses. For this is the expression of an individual impulse—although one must of course bear in mind that it is something which, from certain standpoints, may be of interest to all.

But I have quite a different feeling in regard to this evening's subject. In the present time, when one has to speak of the necessity for a renewal of culture, one only has the right to do so if one can perceive that this subject really corresponds to a general demand, that people are filled by the desire for a renewal of culture, and believe in what may be called a renewal of culture. An individual must therefore more or less interpret a generally ruling view. For in regard to such a subject, arbitrary individual opinions would only be an expression of lack of modesty and conceit.

The following question therefore arises: Does this subject correspond to-day to a generally ruling feeling, to a sum of feelings which exists in wide circles? If we look in an unprejudiced way into the hearts and souls of our contemporaries, if we study their soul-moods and their general frame of mind, we may indeed believe that this subject of the necessity for a renewal of culture is in many respects justified.

Do we not see that in the most varied spheres of life many of our contemporaries feel that something must penetrate into our spiritual life and into the other branches of human life, something which in some way corresponds to the longing which manifests itself so clearly?

To-day we come across searching souls in many fields of artistic life. Who has not noticed these searching souls? We find them above all among modern youth. Particularly there we find that youth expects something which it cannot obtain from the things offered by the generally prevailing spirit of the times. Especially in the sphere of ethical-religious life we come across such seeking souls. Innumerable questions, expressed and above all unexpressed, questions which live only in the depths of feeling, are now reposing in human hearts. If we consider social life, then the course of the world's events and all that takes place, as it were, within this domain, takes on the aspect of one great question: Where must we look for some kind of cultural renewal of our social life?

The individual, however, who considers these different questions, may nevertheless not go further than the belief that he can but offer a small contribution towards these problems, arising out of a generally felt need in this domain. But perhaps the explanations resulting from anthroposophical spiritual research contained in the last lectures which I gave to you here, entitle me to set forth a few facts on the subject chosen for to-day, even though the spiritual science of Anthroposophy knows that in regard to many things which people are now seeking, it can at the most offer a few impulses which can bear fruit; yet it is the very aim of anthroposophical research to offer such impulses, such germinating forces.

At Dornach, in Switzerland, we have tried to establish the School for Spiritual Science, the Goetheanum. Here we can say that at least the attempt has been made to fructify the single scientific spheres by adding to the results obtained in medicine, natural science, sociology, history, and many other fields by the highly significant methods of recent times, the results which can be obtained through direct investigation of the spiritual world itself.

In the pedagogical-didactical field, the effort has been made to obtain some practical results through the Waldorf School in Stuttgart. Attempts have even been made to achieve results in the economic field. But there we must say that present conditions are so difficult, that these newly founded economic undertakings must first pass the test showing whether they are able to—I will not say attain—but at least encourage what so many modern people are seeking to find.

Let me therefore begin with this quest. I cannot speak of course from the standpoint of your nation, where I have the great pleasure of being your guest; I can only speak to you from an international standpoint. Those who have open hearts, minds and souls for the longings of that section of mankind which counts most for the future, those who observe this in an unprejudiced way, cannot help turning their gaze to the young people and their quest!

Everywhere we find that our young people are filled with the longing, arising out of an altogether indefinite feeling, for something quite new. The earnest, significant question must therefore rise up: Why do our young people not have full satisfaction in the things which we as older people could offer to them? And I believe that this very quest of youth is connected with the most intimate and deepest soul-impulses, which give rise in men's hearts in the present time to this general sense of seeking.

I believe that in this respect we must penetrate deeply into human souls, if the call for a renewal of culture, which can now be heard plainly, is to be judged according to its true foundation. We shall have to look into many depths of human soul-life; above all we cannot deal only with the characteristics of modern culture, but we shall have to survey a longer stretch of time.

If we do this in an unprejudiced way, we find that in an international respect the special soul-configuration of modern humanity has been prepared during the past three, four or five centuries, and we also find that these last three, four and five centuries reveal something completely new, compared with the spiritual constitution which still existed in the Occident during the 10th, 11th and 12th centuries, derived from a still earlier epoch. Whenever we survey these earlier times of spiritual life in the Occident, we find that man's soul-spiritual conception was not so strictly separated from his physical or sensory conception, as was the case later on and during the present time.

In earlier centuries, when the human being turned his senses towards the physical world which constituted his environment, he always knew that a spiritual element also lived in the objects which he perceived though his senses. He no longer had such a highly spiritual conception of the world as, for instance, the ancient Egyptian, or even the ancient Greek, who saw the external embodiment of soul-spiritual beings in the world of the stars, but he still had some inkling of the fact that a spiritual essence permeated everything in his physical environment.

Again, when the human being of earlier centuries looked back upon his own self, he did not strictly separate his physical-bodily part from his soul, i.e. from thought, feeling and will. I might say that by being conscious of his soul, he was at the same time conscious of the members of his body, of the organs of his body, and he also perceived a soul-spiritual essence in these bodily organs, he felt a soul-spiritual essence in his own organism. In the world outside he experienced this soul-spiritual essence, and within his own self he also experienced a soul-spiritual essence.

He thus felt a certain relationship, a certain intimacy with the world around him. He could say to himself: What lives within me, also lives in a certain respect within the universe, and Divine-spiritual beings, who lead and guide the world, placed me into this universe. He felt connected with the universe and had a feeling of intimacy with it. He experienced, as it were, that he formed part of the great soul-spiritual-physical organism of the universe.

This is a feeling which we do not fully understand to-day, because during the past centuries the times have undergone a complete change. This change appears not only among theoreticians and scientists, but it reveals itself in every human heart, in every human soul. It does not merely reveal itself in the way in which modern people contemplate the world, but also in the way in which spirit is embodied in matter in artistic creation and in the enjoyment of art. It reveals itself in our social life, in the way in which we face our fellowman, in the understanding which we have for him, and in what we demand from him. Finally, it reveals itself in the feelings which we have concerning our own ethical-religious impulses, in the way in which we experience the Divine within our own heart and soul, in our attitude towards the impulse which gave to the earth in the deepest way the key to the spirit underlying earthly existence in our attitude towards the deeper inner meaning of Christianity.

We can therefore say: What people thus search for in widest circles must in some way be related with this change. What is the nature of this change?

Now the last centuries have seen the dawn of an age which is frequently described as the age of intellectualism. But it was not intellectualism, an abstract use of the understanding which in the past made people feel so closely connected and acquainted with the surrounding world—as I briefly explained to you just now. Only in the course of human evolution has modern man thoroughly learned to have full confidence in the intellect and in the understanding, when contemplating the world, and even when experiencing it.

Now, however, there are two conditions of human life which are interrelated: inwardly, intellectualism and confidence in the authority of reason, of the understanding, and outwardly, faith in the phenomena of Nature and a sense for the observation of Nature's phenomena.

Inwardly, modern man developed an inclination to set everything under the rule of an intellectualistic observation based on reason. As a natural consequence, this inner capacity above all, could only be applied to the phenomena of Nature, to everything which can be observed through the senses, to everything which can be analyzed or combined in the form of thoughts. These two things, I might say, the indisputable observation of Nature and the development of the intellect, were the two great, important means of education used during recent centuries: they exercised their strongest influence upon civilised humanity during the 19th century and have also carried their fruits into the 20th century.

One of the characteristics connected with the use of the intellect is that in a certain way our inner experience becomes isolated. The use of the intellect (it clearly reveals itself in its picture-character) in a certain way estranges feeling; it takes on a cold, prosaic life-nuance, and in reality it can only develop in the right way through external Nature, through everything which constitutes the surrounding world.

Through this connection, through this relationship of man with the world, deeply satisfying explanations can be found in regard to Nature, but it does not supply in the same measure as in the past the possibility to discover oneself, as it were, within external Nature. The soul-spiritual element which shone out to the men of olden times from a world filled with colour, sound, warmth and coldness, and from the year's seasons, could be experienced as something which was related to what lived in their inner being.

Through our feeling, we can no longer directly bring into our own inner being the whole external life of Nature, which we learn to know through the intellect—all that we discover through intellectual research in physics, chemistry and biology. We can certainly strive to investigate biologically man's inner organic structure; we can even go as far as seeking to investigate the chemical processes of the human organism. But if we apply the investigation of external Nature to the human organism in order to understand it, we shall never find that this manner of investigation also takes hold of our feeling, that it can be summed up in a religious-ethical feeling towards the universe, and that finally it can be expressed in the feeling: "I am a member of the universe: Soul-spiritual is the universe, and I too am soul-spiritual."

This feeling does not shine out of the things which could be learnt during recent centuries through the magnificent impulses of natural science. Consequently, the very forces which brought the best and most significant fruit and which transformed the whole existence of modern man, at the same time estranged him from his own self.

The fact that he stands within the universe and admiringly looks upon his mathematical conception of the spatial world, of the stars and their movements, the fact that he can unfathom with a certain scientific reverence what plants, animals, etc., contain, is accompanied (in spite of all the problems which are still unsolved) by a certain feeling of satisfaction; people are filled with satisfaction that on the one hand it is possible for them to solve the riddles of Nature by using their intellect and their reason; but there is one thing which cannot be reached along this path, namely a Knowledge of Man's True Being.

The science dealing with the stars, the science which exists in the form of physics and chemistry, the science of biology, and in more recent times even the science of history, do not reveal anything in reply to man's deepest longing concerning his own being. And hence arose more and more the need to seek for something else.

Their quest is none other than the quest of modern man for the human being. Though we may do our utmost to summarize the true nature of this quest in different spheres everywhere, we find that men now really wish to solve the riddle of their own being, the riddle of man.

This is not merely something which may interest theoreticians, but something which deeply penetrates into the constitution of every human soul. To all who are interested in such things it is undoubtedly a source of deepest longing when the investigation of Nature leads to the desire to discover also what lies concealed behind the great expanse of Nature's life: namely, man's being, which greatly transcends all that can be gathered from the external kingdoms of Nature.

But I might say: At this point, the great riddle, the search for the nature of man, really begins. At this point we also understand the fact that we have allowed our feelings and our whole education to be influenced by forces which thus came to the fore during recent centuries. External life reflects this in every way. Far more than we think, external life reflects the forces which came to the fore in the spiritual life of humanity during its more recent course of development, as described just now.

We not only enquire in vain after man's true being from a theoretical standpoint—oh no!—but to-day we pass each other by, and under the influence of our modern education we have not the capacity to understand our fellow-men inwardly, we lack the capacity to look with a kind of clairvoyant sympathy into the human soul and into what lives in it, a capacity which still existed in many civilisations of the past. Not only theoretically have we lost the understanding for the human being, but in every moment of the day we lack a sympathetic comprehension, a sympathetic, feeling contact with our fellow-men. Perhaps this appears most clearly of all in the social question; in its present form it shows us that we have indeed lost this understanding for our fellow-men.

For why does the call for social reforms, for a social renewal, resound so loudly? Because in reality we have grown utterly unsocial. As a rule, we demand most loudly of all the very things which we most sorely lack, and in the loud call for socialism, a truly unprejudiced person can hear the truth, that we no longer understand each other and are unable to build up a social organism, because we have grown so unsocial. Consequently, we cling to the hope that our understanding, which has reached such a high stage of development through intellectualism, may after all lead us back to an organic social structure.

The social question itself shows us above all how estranged we have become from each other as human beings. In quite recent times the religious question confronts us, because we have lost the immediate inner experience of being directly connected with the divine essence of the universe; we no longer feel the voice speaking within our own self as an expression of the Divine-spiritual. The call for a religious renewal also arises through a really felt need.

If we now look more deeply into the seeking life of modern times, by setting out from such aspects, we find that the intellectual culture, the intellectual contemplation which gradually made even human feeling grow pale, is after all something which is connected with a definite age of human life.

We should not fall a prey to any illusion: for in regard to his intellect, the human being really awakes only when he reaches the age of puberty; his intellectual powers awake at that time of his life when he is ready to work in the external world. But intellectualism is never our own personal property, a force which can move our soul during childhood, or soon after when we go to school. In this early life the soul's configuration must differ from its later configuration. The intellectual element in modern life cannot and must not develop during childhood and in early youth, for it would have a chilling, deadening, paralyzing effect upon the forces of youth.

Thus it came about (in order to understand the present time and its longings we must penetrate into more intimate details of life) that we now grow into a culture which deprives us—though this may sound paradoxical—in our mature age of the most beautiful memories of our childhood.

If we look back in memory upon our experiences of childhood, we cannot draw up with sufficient intensity and warmth the undefined feelings and memories which frequently live in unconscious depths and which sometimes can only rise up in nuances of thoughts and memories. We reach the point of being unable to understand ourselves completely. We look back upon the life of our childhood as if it were a riddle. We no longer know how to speak out of our full human being, and into the language which we speak as grown-ups we can no longer bring that shading which re-echoes what the child experiences in its living wisdom, when it turns its innocent eyes to the surrounding world, when it unfolds its will during the early years of its existence.

We do not study history in a true way if it does not show us that among the people of olden times, the speech of men who had reached a mature age always re-echoed the development of childhood. We live through our childhood unconsciously, but in such a way, that this unconscious life of the soul still contains in an intensive form what we brought with us through birth, through the union with the physical body, what we brought with us from the soul-spiritual life of our pre-existence.

Those who can observe a child, those who have an open soul and mind for this kind of observation, will discover the greatest mystery when they see how week by week the child unfolds what the human being brings with him into the earthly-physical world from a soul-spiritual existence. What man's eternal being unconsciously brings into the human members, into the whole human organisation, so that it lives and pulses through the body, brings about an inner permeation with soul-spiritual forces, which however encounter a kind of chilling substance, when later on the intellect which really exists only for earthly concerns comes to the fore.

Those who to-day have enough self-observation for such intimate things, know that a kind of thin fog spreads over that which seeks to enter our mature consciousness from our childhood; they know that it is impossible to bring into words which have grown old the living experiences of childhood, because these exercise a soul-spiritual influence, and live within the child in a far more intensive soul-spiritual form than they can later on live in an intellectualistic state.

A witty writer of the 18th and 19th century once wrote: During his first three years of life, man learns far more than during his three years at the university. I do not mean to hurt the feelings of university students, for I can appreciate them, but I also believe that in regard to our whole, full manhood, we learn more during the first three years of life, when we form our organism out of our still unconscious wisdom, than we can ever learn later on. Yet our modern culture strongly develops the tendency to forget these most important three years of life, at least it has the tendency to prevent their coming to expression in a corresponding living way in that which manifests itself later on as the expression of our mature culture. But this fact exercises a great influence upon our whole civilised life. If we are unable to colour, animate, and spiritualize our mature speech and the thoughts of mature life with the forces which well up from our own childhood—because the intellect gives us pictures, a spiritual world in pictures, but is unable to absorb spiritual life, the life of the spirit itself—if we are unable to do this, we cannot speak to youth in a living and intensive way. We then speak out of a lost youth to a living youth round about us.

This is the feeling which we discover in modern youth, this is the feeling expressed in their search and which may be characterised as follows: "You old people speak a language which we cannot understand; you speak words which find no echo in our hearts and souls."—This is why the call for a renewal of culture is to be heard above all in the longings of our young people, and we must realize that by going back to a comprehension of the spiritual we must again learn to speak to youth in the right way, and even to speak in the right way to children.

My dear friends, those who permeate their inner being with the truths which anthroposophical spiritual research seeks to grasp through the soul's living being and not through abstract thoughts, take hold of something which does not grow old, which even in mature years does not deprive them of the forces of childhood; they feel, in a certain way, the more spiritual forces of childhood and of youth entering their maturer life. They will then find the words and the deeds which appeal to youth, the words and deeds which unite them with the young.

It was this observation of youth's mood of seeking which led to the endeavor to create at the Waldorf School in Stuttgart above all a body of teachers able to speak to children out of a spiritual rejuvenation reached in maturer years, to speak to children once more as if they were real friends. To those people who acquire something of genuine spirituality in their life, every child is a revelation, they know that the child, the small child and the older child, can—if they have an open heart for this—give them more than they can give to the child. Though this may sound paradoxical, it is nevertheless the note which may lead to a kind of renewal of culture in this sphere.

If we let this shed light on the other things which confront us in life, we must say to ourselves if we clearly perceive that man is in search of man and that he must seek him; that is to say, if we can see that the human being who has become one-sided through intellectualism goes in search of the full whole human being, we shall come across this same fact very definitely in many other spheres of life to-day.

If we survey the times which have given rise to the great achievements of modern culture, achievements which cannot be prized highly enough, we find that modern civilisation could only be gained by forfeiting something of man's whole being. Man looked out into the world's spaces. He could build instruments enabling him to discover the nature and the movements of the stars. It is only since a few centuries, however, that results which thus confront us have developed in such a way as to supply a mathematical physical picture of the universe. To-day we no longer feel how in the past men looked out into the universe and perceived in the stars' courses a revelation of the spirit in the cosmos, in the same way in which we now perceive in the physiognomy of a human being the revelation of his soul and spirit. An abstract, dried-up mathematical-mechanical element now appears to us in the cosmos, although in itself it is one which cannot be prized highly enough. We look up to the sky and perceive nothing but an immense world-mechanism. The ideal has more and more gained ground to perceive this world-mechanism everywhere. And what has grown out of it to-day

Though to many contemporaries this may still seem contradictory, I think that to an unprejudiced observation it is everywhere clearly evident that the social sphere of humanity which surrounds us everywhere and which constitutes our modern civilisation, now sends out its answers to the concept of world-mechanism.

For to-day our social and also our ethical and juridical life, and in a certain way—as I will immediately show you—even our religious life, have taken on a mechanistic character.

We can see that in millions and millions of men there lives the view that the historical evolution of mankind does not contain spiritual forces, but only economic forces, and that everything which lives in art, religion, ethics, science, law, etc., is a kind of fog rising out of the only historical reality, out of economic life. Economic forms are realities and their influence upon men—this is what many people say to-day and one's heart should feel the great tragedy of such statements—gives rise to what develops in the form of law, ethics, religion, art, etc. This is their view: they think that all this is an ideology.

This has driven us in a direction which has, to be sure, produced great results in the spiritual life of the Occident, but to-day it has reached the opposite pole of what once existed in ancient better times of the past in the civilisation of the Orient—though even the Oriental culture has now become decadent. It was a one-sided culture, but our modern culture is also one-sided.

Let us bear in mind that once upon a time—in the East above all—there lived a race which described the external physical world as Maya, as the great illusion, for it only looked upon man's inner life as the true reality, man's thoughts, sensations, feelings and impulses of the will were the only reality. Once upon a time there was this other one-sided conception of perceiving the true essence and reality only in man's inner being, in the world of his thoughts, feelings and sensations, and of seeing in the external world nothing but Maya or the great illusion.

To-day we have reached the opposite conception, which is also one-sided. From the standpoint of modern culture we see the physical world everywhere round about us, and we call it the true reality. Millions of people see reality only in the physical course of economic processes and consider man's inner life an ideology, with the inclusion of everything which has proceeded from it in the development of culture. What millions and millions of people now designate an ideology is after all the same thing which the Orientals once called Maya, illusion—it is simply a different word, and used to be sure, in the opposite sense. The Oriental could have applied the word “ideology” to the external world, and “reality” to his inner being. Modern culture has reached the stage that countless people now apply these words in an opposite one-sidedness.

Our social life reveals something of which we can say: It has resulted in great and significant triumphs for science, but it has brought difficulties into human life itself, into the ethical and social life of men. But this mechanisation of life which now faces us does not only live in the ideas of millions of men, it really also exists. Our external life has become mechanised, and with our modern culture we are now living in a time which supplies man's answer in the social, ethical and religious spheres of life.

What first arose as a conception of the world in the great age of Galileo, Copernicus and Giordano Bruno, the conception which was then born, demands to be sure that it should be permeated with humanity in a different way from what has been the case so far. For the mechanisation of our human life is, as it were, the answer of civilisation to the mechanical character of our intellectual, scientific life.

We can see this in every detail. To-day we study natural science. We study the development of animal species from the lowest, simplest, most imperfect forms right up to man. Guided by highly praiseworthy scientific thought, we then place man at the end of this line of organic beings. What does this teach us in regard to him? That he is the highest animal. This is, of course, significant in a certain way, but we thus only learn to know man in his relationship to the other beings, not as he experiences himself as man. We learn to know what man develops in regard to the other beings, but not what constitutes his own self. Man loses himself in as much as he contemplates the external world in accordance with the admirable principles of modern natural science.

And hence the search for the human being, since through the great achievements of modern time, man has in a certain way, lost himself. And if we then look at the communal life in the social organism, we find that their reciprocal actions compel men to live as they do. In regard to this necessity we have gone very far in modern times. Into every sphere of social life there has entered a division of work. As regards the external mechanised life of modern times we must work so as to realize the truth of the words: All for one and one for all! In regard to external life we have had to learn to work one for the other.

But also, here we can see that for those who have not preserved old traditions but who have grown into the most modern form of life, human labour has become completely separated from the human being and that our modern understanding only enables us to grasp the external nature of man. Our conception and feeling in regard to human labour, through which we help our fellow men and work together with them, has therefore become a purely external one. We no longer observe the man and how he develops his work out of his soul-spiritual existence on earth, we do not see how human labour is the outcome of a man with whom we are closely bound up through feeling, who is a being like us. We see him and we do not feel that he is working for us. No, in the social life of to-day we look at the product, we see how much human labour has flowed into it and we judge human work in so far as we find it in the product.

This is so deeply rooted in people's minds, that by enhancing this great error of modern times Karl Marx reached the point of designating everything circulating as human labour in the form of goods produced for human consumption, as a crystallised condensed labour. We now judge labour separated from the human being, in the same way in which we have acquired the power of observing Nature apart from man. Our judgement of human labour is really infected by what we have learned to know concerning man and by the way in which we look upon him through natural science. This only leads us as far as the Nature-side of man, only as far as the fact that man is the highest animal: we do not penetrate as far as man's innermost being.

Even when we observe man in his work, we do not see how this work comes from him, but we wait instead until the product is there and only seek the work in something which has become emancipated from the man. And there stands man among us as a social being who knows that he must put into labour his human nature and frequently his human dignity, and he sees that this human dignity and the way in which labour comes out of his inner self, is not valued human work is only valued when it has streamed into the external product which is then brought on to the market; labour is there something which has been submerged in the wares, something which can, as it were, be bought and sold.

So in this connection, too, we see how man has lost himself. He has forfeited, as it were, a piece of his own self—his work—to the mechanism of modern civilisation.

We see this above all in the juridical part of the social organism. If we observe how the spiritual, mental, life prevails among us in modern times we find that the spirit only exists in abstract thoughts; that we can only have confidence in abstract thoughts and forget that the spirit lives within us in a direct way, that the spirit enters into us whenever we occupy ourselves with it, that our soul is not only filled by thoughts, but that our soul is really penetrated by the spirit whenever we are spiritually active. Mankind has lost this connection with the spirit, while its conception of Nature has become great. This in regard to the spiritual life.

In regard to our juridical, social and political life, the example of human labour has shown us that something which is connected with the human being has been torn away from him. When we observe the human soul in its intercourse as man with man, we do not see feeling flashing up and growing warm when one person looks at another's work. There is no warm feeling for the man at his work. We do not see the work developing in connection with man, but we only see something which can no longer kindle the other man's warm sympathy; we see the labour after it has left the man, and has flowed into the product.

So in this sphere, too, in the sphere of human intercourse and juridical life, we have lost man.

And if we look at the sphere of economics: in the economic life man must procure for himself what he needs for his consumption. The things which he needs for his own consumption are those for which he develops his capacities. Man will work all the better for others, for himself and for the whole human community, the more he develops his capacities. The essential point in economic life is the development of human faculties. When it is a question of people, an employee will find it advantageous to work for a capable employer. This is quite possible, for those whose work is guided by others physically or spiritually, soon recognize that they fare better with a capable leader than with an incapable one.

But does our modern economic striving tend above all to bear in mind the economic life and activity of mankind and to ask everywhere: Where are the more capable people? If we were to look upon this living element in man, upon this purely human element, if people were placed into economic life in accordance with their capacities, so that they might achieve their best for their fellows: that could achieve a conception, a culture, able to discover the human being in man.

But the characteristic of our modern culture is just this, that it cannot discover the human being in man, and to an unprejudiced observation it is evident that we have gradually lost the power of judging people rightly, in accordance with their capacities and gifts.

To be sure that testing entity, the examination, through which men's capacities are supposed to be shown, has acquired a great importance in our modern civilisation. But its chief aim is not to discover how a person can most capably work in life, for the mechanised way of living requires something else. In many respects indeed, there is the call to-day to let the best man fill the best place according to requirement, but this generally remains a pious wish, and we see that economic life above all—as well as other spheres, such as spiritual and juridical life—becomes severed from the human being. We do not consider the human being above all and his living connection with economic life, but we consider instead the best way in which he can become connected with something which is not really related to man. We see that economic life as well is separating itself from man. It is therefore no wonder that the call for a renewal of our present culture should arise in every sphere of life under the aspect of a search for the human being.

Things are not much better in the sphere of art. If we look back into the times of ancient Greece, we think that the Greek tragedians wrote their dramas in the same way in which we write them now. Yet the Greek conception of life in no way resembles the present one. The Greek spoke of Catharsis, the purification which must take place through the drama. What did he understand by catharsis or purification? He meant that a person participating in the action of such a tragedy or of some other piece, experienced something in his soul which made him pass through certain feigned emotions. But this had a purifying effect, and thereby a healing effect upon him, reaching as far as the physical organism; it had above all a purifying and healing effect upon the soul. And the most important thing in Greek drama consisted both in a higher spiritual impulse and, I might say, in a medical impulse; the Greek saw a kind of healing process in what he wished to impart to his fellow-men through his highly perfected art.

We cannot of course, become Greeks again; I am merely telling you this as an elucidation of the fact that we have actually entered into a mechanised way of living which is, as it were, a denial of the human being, and that this explains the deep longing which passes through the modern world as a search for man.

The spiritual science of Anthroposophy in order to support this search for the human being, strives for what may be called the threefold division of the social organism. This is subjected to many misunderstandings. It only seeks ways, however, which will lead, in the life of the spirit, to the rediscovery of no mere abstract spirit, a pallid thought world, at most a reflecting upon the spirit; which will lead, in the juridical-political life, to the rediscovery of not merely the work that flows into the product, but the valuing of man's work, that human valuing of work which arises in the communal life when man as man confronts his fellows in pure humanity.

And in the economic sphere, the threefold division of the social organism aims at the forming of Associations in which people unite as consumers and producers, so that they can guide economic life in an associative way, out of the most varied human spheres of interest.

We judge economic requirements purely through the mechanism of the market. The Associations are meant to unite people as living human beings who recognize the requirements in economic life; they are to form an organism that can regulate the conditions of production determined by the common life of men and by a knowledge of these requirements arising from such a joint life.

The threefold division of the social organism thus seeks to connect these three members-spiritual life, juridical life and economic life—in such a way within the social organism that the human element may everywhere be found again in the free life of the spirit, that does not serve economic interests nor proceed from these, that does not serve political interests nor proceed from these, but that stands freely upon its own foundation and seeks to develop human capacities in the best way. This free life of the spirit seeks to show man the human being—it shows the human being to man.

In the free Life of the Spirit the human being can be found by experiencing the spirit, thus unfolding in a harmonious way the human capacities; from such a relatively independent spiritual life, it will then be possible to send into the political-juridical life and into the economic life the men with the best capacities, thus fructifying these spheres. If the economic life or political life dictate what capacities are to be developed, they themselves cannot prosper. But if they leave the life of the spirit completely free, so that it can give to the world out of its own foundations what every individual brings into existence out of divine-spiritual worlds, then the other spheres of life can become fruitful in the widest sense of the word.

The States-life should cultivate what men can develop as the feeling of legal rights, as moral disposition inasmuch as they face each other as equals. The Economic Life should discover man through the necessary Associations in keeping with his needs and capacities in the economic sphere. The threefold division of the social organism does not aim at a mechanical separation of these three spheres, but by establishing a relative independence of these three spheres it seeks to enable man once more to find through these three spheres of life the full humanity which he has lost and which he is seeking to discover again.

In such a sense we may indeed speak of the necessity for a renewal of culture. And this is particularly evident if we look still deeper into man's inner being, into that inner part where, if he seeks to be fully man, and experience fully his dignity and worth as a human being, he must connect himself with the divine-spiritual; where he must experience and feel his own eternal being, that is to say, when we look at men's common religious life.

My dear friends, I only desire of course to say that these are the convictions of anthroposophical spiritual science; I do not wish to press anyone to accept this particular solution of to-day's subject. Anthroposophy seeks above all to recognize once more the place of Christianity in the evolution of the earth. It points to the Mystery of Golgotha, as Anthroposophy can unravel it in the spiritual world. Historical evolution is then traced in relation to the Mystery of Golgotha.

A spiritual study of human history reveals that in primeval times humanity possessed a kind of primeval revelation, a kind of instinctive primeval wisdom, which gradually disappeared and grew fainter, and this would have increased as time went on. If nothing else had occurred, we should now be living within a pallid spiritual life deprived of wisdom, a spiritual life that could have nothing in common with the warmth of our soul-life had not earthly existence been fructified at a certain moment by something which came from outside the earth.

Spiritual science, in the sense of Anthroposophy, can once more draw attention to the man Jesus, who at the beginning of our era, wandered upon the earth in Palestine. We see that modern external Christianity more and more considers this man Jesus merely as a human being, whereas in older times people saw in Jesus a Being from spiritual worlds transcending the earth, Who had united Himself with the man Jesus and Who had become Christ Jesus.

By investigating the spheres outside the earth with the aid of spiritual observation, spiritual science does not only draw attention to the man Jesus, but also to the Christ Who descended from heavenly heights, as a Principle transcending the earth and penetrating through the Mystery of Golgotha into human life on earth. And since the Mystery of Golgotha, the evolution of humanity on earth has become different, for a fructifying process from the heavenly worlds took place.

Modern culture leads men to concentrate their attention more and more upon the man Jesus, thus losing that feeling of genuine religious devotion gained by looking upon Christ Jesus, a feeling which alone can give us satisfaction. By looking only upon the man Jesus, people really lose that part in Jesus which could be of special value to them. For the human being in man has been lost. Even through religion we do not know how to seek in the right way the man in Jesus of Nazareth.

Through a deepening of the spiritual-religious life, anthroposophical spiritual science once more discloses the source of religious devotion, in other words, it leads to the search of the divine in man within the human being himself, so that it can also rediscover in the man Jesus the super-earthly Christ, thus penetrating to the real essence of Christ Jesus. Anthroposophy does not in any way degrade the Mystery of Golgotha by saying that what formerly existed outside the earth afterwards came down to the earth.

And what does one experience in the present age of modern culture by pursuing such a goal?

The tendency of anthroposophical spiritual science to consider what transcends the earthly sphere has led people to retort that Anthroposophy is not Christian, that it cannot be Christianity because it sets a super-earthly, cosmic Being in Christ Jesus in place of the purely human being. They even think that it is an offence to say that Christ came down from cosmic spaces and penetrated into Jesus. Why do they think this? Because people only see the mathematical-mechanical cosmos, only the great machinery, as it were, when they look out into the heavenly spaces, and this attitude affects even religion, even man's religious feeling. Consequently, even religious people, and those who teach religion to-day, think that religion would be mechanised if Christ were to be sought in the cosmic spaces before the time of the Mystery of Golgotha. Yet spiritual science does not mechanize religion, nor does it deprive Christianity of its Christian element; instead it fills external life with Christianity by showing: out there in the cosmos is not mere mechanism, not merely phenomena and laws which can be grasped, through mathematics and natural science—there is spirituality.

Whereas modern theologians often believe that Anthroposophy speaks of a Christ coming down from the sun, from the lifeless cosmic space into Jesus, what is true is that Anthroposophy also sees the spiritual in the realms outside the earth, and considers it a blessing for the earth that the heavenly powers sent down their influence through this Being Who gave the earth its meaning by passing through the Mystery of Golgotha, by coming down from heavenly heights and uniting Himself with the evolution of humanity upon the earth.

The spiritual science of Anthroposophy thus really seeks to render religious life fruitful again and to fill it with real warmth; it seeks to lead man back to the original source of the divine. And this is sought by listening to what lies in the call for a renewal of our culture.

We have watched the development of a magnificent science and are full of admiration for the achievements of this modern science which have brought about such great results in our civilisation. But in addition to this, we realize that there exists the call for a renewal of religious life, for a renewed religious deepening. On the one hand, we are to have a science which has nothing to do with religion, and at the same time we are to have a religious renewal. This is the dream of many people.

But it will be a vain dream. For the content of religion can never be drawn out of anything but what a definite epoch holds to be knowledge. If we look back into times when religious life was fully active, we find that religions were also filled with the content of knowledge of a definite epoch, though in a special form, with the breath of reverence and piety, with true devotion and (this is especially significant) with a feeling of veneration for the founder of the particular religion.

Our present time, our modern civilisation, will therefore be unable to draw any satisfaction out of a religious content which does not harmonize with the knowledge which is accessible to modern people. That is why anthroposophical spiritual science does not seek a religion in addition to science, but it endeavors instead to raise science itself to a stage where it can once more become religious. It does not seek an irreligious science, and beside it an unscientific religion, but a science which can cultivate a religious life out of its own sources. For the science which Anthroposophy seeks is not based in a one-sided way upon the intellect, but it embraces the whole human being and everything which lives in him. Such a form of science does not have a destructive influence upon religious life, and above all it has no destructive influence upon Christian life, but will shed light upon it, so that one can find in the Mystery of Golgotha which entered the evolution of the earth the eternal, supersensible significance which was bestowed upon humanity through this event. If we look upon the Mystery of Golgotha, religious enthusiasm and inner religious happiness will enter our feelings and in a moral way also our will, and this religious life cannot be destroyed, but can be illumined in the right way by the truths which we can see and comprehend in regard to Christ Jesus, and His entrance into the earthly development of humanity.

Spiritual science therefore tries to meet the search for the human being. As I already explained to you, this lecture is only meant to be a small contribution to the hoped-for and longed-for renewal of our modern culture. It only seeks to explain the way in which it is possible to view the significance, the deep, inner, human significance of the longings which can find expression in a problem such as the renewal of modern culture.

In my lecture I also wished to show you that this call for a renewal of culture is really at the same time a call for knowledge for the development of a new feeling of the true human nature. The problem dealing with the nature of this search which strives after a renewal of modern culture is one which really exists, and we must seek to gain a real feeling of the true being of man, a full experience of the human being. Perhaps it is justified to believe that we may interpret this call for a renewal of culture, a call which is in many ways not at all clear and distinct, by saying to ourselves: The striving human being is now confronted in a really significant way by the renewal of a problem which resounded in ancient Greece and which now re-echoes from there in the call: "O man, know thyself!"

Assuredly the noblest endeavors of hundreds and thousands of years have been spent in the attempt to solve this problem. To-day it is more than ever the greatest problem of destiny. No matter how individual persons may reply to the question, how are we to reach a renewal of culture (I think I indicated this to some extent) the answer will somehow have to lie in the following direction: How can we rediscover by a fully human striving man himself, so that in contact with his fellow-man (who in his turn should devote himself fully to the world and his fellows) man may once more find satisfaction in his ethical, social and intellectual life? This constitutes, I think, the problem dealing with a renewal of our modern culture.

I would like to say that modern natural science has actually only brought to light the full significance of what we call our sensory knowledge. And anyone who wants to speak — as is to be done this evening — of supersensible knowledge must, above all, be completely clear about the nature of sensory knowledge, without any dilettantism. By systematically applying the methods of observation, by developing the way experiments are conducted, and by mathematically and otherwise rationally treating observations and experiments, modern natural science has gradually raised itself to the ideal of arriving at something through the contemplation of the sensory world that something that approximates more and more to an objective reality, an objective reality into which nothing may be mixed from the subjective, personal arbitrariness of man, nothing from any phantasms or illusions. In this respect, supersensible knowledge must also emulate natural science.

If we use the human mind merely – and as mathematicians we do this particularly – to order and systematize the phenomena of the senses and thereby to divine their laws, then we gradually come to realize that the senses and their explanations are basically the great educators of the human mind, that mind which is nevertheless dependent in a certain respect on the inner organic constitution of the human being. We know how dependent we are — and modern science, physiology and pathology, can still substantiate this — in our judgments and in forming our ideas of what our physical and mental constitution is. But by devoting ourselves to sense perception in a scientific way, we are constantly compelled to rectify in an objective sense that which wants to leave us as illusions, as phantasms. This – I say this again – must absolutely be emulated by supersensible knowledge.

However, the modern scientific method comes up against a certain limit in its efforts to understand the external world, and important naturalists have clearly spoken about these “limits of natural knowledge” based on the nature of scientific knowledge. We cannot get beyond the order of sense phenomena. At the moment we want to go further, to go beyond the sensory tapestry that spreads around us through intellectual speculation, we must either state the limits of knowledge of nature, or we must, as it were, let go of the intellect and extend the concepts, speculate, build hypotheses into the void, into the indefinite. And there have been enough of these hypotheses. Many a person has cautiously tried to venture beyond the realm of sense perception with concepts and ideas. But in the end, all such efforts leave the person unsatisfied, for he can never give himself an explanation as to what justification there can be for extending the ideas gained from the sense world into the realm beyond the senses.

And so all philosophies and speculations that want to go beyond the sensory world are completely unsatisfactory for the serious thinker, especially for the thinker accustomed to scientific concepts, and we see the consequences of this in the various world view endeavors of the present. The human heart and soul cannot remain with what the external senses can tell it. The human soul knows that the merely temporary fate, which is bound to this sensory world from it, cannot affect its ultimate nature, and so deeper natures, more serious souls, often take refuge in all kinds of mystical endeavors.

These mystical endeavors are directed towards turning one's attention away from the external sense world, and also more or less away from the intellectualistic penetration of this sense world, and instead to look into the inner being of the human being. Just as it is impossible to arrive at a truly satisfactory understanding of the nature of the human soul through external natural science or through speculation based on it, so it is equally impossible to arrive at a satisfactory knowledge of the human soul through ordinary “mystical immersion”. For what does it profit us, no matter how much we develop this mystical absorption? What comes to the surface of our consciousness from the depths of the human soul? Some people may believe that they can exclude all subjective arbitrariness by quietly and meditatively devoting themselves to what an objective inner upwelling from the soul can tell us about our own human nature.

But anyone who can truly dissect the human soul, who can examine how, in this human soul life, there is nothing but the external impressions that we have taken into our soul from the external world since our birth, who can examine how, in this human soul life, there is nothing but the external impressions that we have taken into our soul from the external world since our birth, and who can examine how, in this human soul life, there is nothing but the external impressions that we have taken into our soul from the external world since our birth, will ultimately always discover that the mystic, who often believes he has found his divine origin, something eternal, in his own soul, is ultimately dealing with nothing other than reminiscences of experiences to which the human being was exposed, especially in those times of childhood when one is not yet fully aware of the relationship between the human being and the outside world. And if, in addition, one is able, through a sound knowledge of the human soul, to see how the inner state of mind, what one might call a certain inner pleasure, or also all kinds of inner fears, can cloud one's judgment of the mystical content and make it appear as something quite different from what it is, then one becomes particularly cautious in this area. An everyday experience over many years can metamorphose in the soul so that a trivial experience can emerge from the soul decades later as something connected with the ground of the world. He who knows how not only the soul-condition, which is after all more easily observed, affects man's general feeling, but even the human organism, he alone can see clearly in this field, and he will come to reject much mystical striving, which is taken seriously from this or that side. Whoever can analyze the human soul will see the reasons for some doubtfulness, for some skepticism, which appear as a world view, but in a disturbed digestion, and will have to look for the reasons for some mystical ecstasy in organic excitement, sometimes of a very questionable nature.

In short, anyone seeking serious anthroposophical spiritual science must avoid the two pitfalls: the limited natural science on the one hand and the mysticism that lives so richly in illusions on the other. He must seek a sure method, one that is modeled on the certainty of natural science, imbued with the same attitude with which one lives as a scientist when experimenting in the laboratory or studying physiology or pathology at the dissecting table. Not only must anthroposophy arrive at different results from those of recognized science, but it must also develop its own method.

Now you will understand that in this short lecture one evening, I can only give you guidelines, just a few suggestions, regarding the results of this anthroposophical spiritual science, as well as its method and evidence. I will be able to show how the evidence is found. But what I am thinking of giving a brief outline of here is already the subject of a great deal of literature, and so in the context of a lecture I can only make suggestions, not present anything conclusive.

Anthroposophically oriented spiritual science must go beyond the ordinary scientific method! Why is science limited? Why does mysticism not lead to the real core of human nature? Because both natural science and mysticism are limited to those cognitive abilities that a person develops in normal life, whether through natural growth, organic development, or the education that is common today. Thus we only develop the scientific method. Anthroposophy must now draw attention to the fact that the human being can become aware of other abilities that lie deeper in his soul, that lie dormant in this soul for ordinary life and for ordinary science, and that he can also consciously apply such abilities to genuine scientific knowledge. In order to develop these abilities, however, we should not resort to some kind of mystic darkness, but we should start from what is available in ordinary science and in ordinary human life.

Here we have what mysticism presents to us with so many illusions: the human capacity for memory at the one limit of our ordinary pole. This capacity for memory is, of course, entirely dependent on the organic constitution of the human being. Yet it is this capacity for memory that gives us, as human beings, our coherent consciousness, our coherent self. One need only think of the terrible mental state of those people in whom the continuous memory into childhood is clouded. There are conditions in which long periods of time are missing from the memory. Such people have, so to speak, pushed a part of their own soul life out of themselves. They no longer feel and experience their whole being. They show us how important coherent memory is for a healthy soul life. What is the nature of this memory? It consists in our being able to conjure up images in our consciousness of experiences we have had in our ordinary life between birth and the present moment. We carry images within us that we can conjure up before our soul in our ordinary life, more or less faithfully. The anthroposophical method initially ties in with this soul ability and, by transforming this ability to remember, trains so-called imaginative knowledge. This is not a sum of imaginations, of illusions, but something that can be gained through strict inner self-education alone and that corresponds to an objectivity, albeit a spiritual objectivity, just as the memory corresponds to an objectivity, not to mere fantasy. I will briefly indicate the principle of how to arrive at this first step of supersensible knowledge, at imaginative knowledge.

The point is to allow representations to be present in one's consciousness in a manner similar to that which otherwise obtains in memory. However, since we are not dealing with training but with a transformation of the ability to remember, these must not be images that one simply retrieves from the treasure trove of one's memories. Such images are, after all, modified by the emotional life and even by the organic constitution of the person, and a person can never know what is being conjured up when he simply allows memories to be present in his consciousness.

In order to bring about what I would call meditation — I have called it that in my writings — either you have to have some kind of idea of an experienced anthroposophist , or one must try to form an idea or a complex of ideas oneself that is easily comprehensible, that one can survey, as for example a triangle in geometry can be surveyed, where one can be quite certain: what is present in consciousness is all that is present. Nothing from the world of the emotions, from the constitution of the organs, comes up; you really have everything in view.

But it is not the content that is important, but rather that the soul now draws together all its powers to allow this content to be present in its consciousness for a shorter or longer while – some need a longer time for this, others a shorter time, it depends on the disposition of the person –. For what matters is the development of these forces slumbering in the soul, not what we bring into our consciousness in the form of thoughts, but what we do with what we have thought about. If, by way of comparison, we exert our arm muscles particularly through some kind of work, they become stronger and stronger, developing more and more strength. This physical strength develops through work and practice. It is exactly the same when, after years of practice, we make ideas present in our consciousness in the way indicated and then hold them in our consciousness for some time. What the soul has to do here strengthens the soul forces that one does not have in ordinary life.

I would like to make it very clear that what I have described here is easy to explain but difficult to carry out. It is no easier to make progress in the methods of spiritual science than in the methods of a laboratory or an observatory. Of course, there are people who are particularly predisposed to developing such inner soul powers; they may make very rapid progress. But in general, without needing a lot of time every day (each individual exercise can be short; its effect depends on the power of the exercise, not on the length of time, which only puts one to sleep), one needs repetition , repetitive practice, to finally get to the point of noticing something very specific in oneself; namely, that one has brought something out of the depths of one's soul that one previously did not use either for ordinary life or for ordinary science. To make ourselves understood, I would like to use a comparison.

We remember ourselves as human beings with an ordinary consciousness up to a certain point in our childhood. What lies before this point eludes ordinary memory. Why is that? Well, during this time, what the child experiences psychically works through impressions of the outside world, through combinations of the outside world and through the penetration of the emotional side of his soul with will impulses. This is not yet working with the ideas that only emerge with the development of speech. Rather, what the child ignites in the outside world is imprinted in the still plastic, malleable brain, and it is an interesting study to see how malleable a child's physical brain is, how resiliently it develops according to what the child experiences in the outside world. But it can also be said that this physical human brain stiffens, and precisely at the moment when it has stiffened particularly, the formation of the brain stops, and those forces are released that used to work on the brain. They now provide the child's imaginative life. This is mainly sparked by language. The human being continues to develop this, and through careful education he or she continues to develop what he or she is able to produce through the formation of his or her brain in the first years of life.

In a wonderful intuition, a man like Jean Paul spoke of education in such a way that he said: Man learns more in the first three years of life than later in three academic years. Actually, this is absolutely true, because in the first three years of life our organism is formed, and we can basically shape and be shaped in our whole later education only in the sense that our physical brain is formed in the very first years of life.

With these abilities, which develop in this way, the human being today stops both in accepted science and in ordinary life. The anthroposophical method would now like to take up in a higher sense — which again is not for physical education, but for soul education — what has been achieved for the human organization in the first years of childhood. If we carry out such meditations as I have suggested, and allow the images to be present in our consciousness for a sufficiently long time, depending on our individual abilities, we will notice that something similar to what happened in early childhood now occurs, and this occurs in the full consciousness something similar to what happened in early childhood, only that in a properly guided meditation one does not intervene in the physical organization, but in the finer organization that underlies the physical organism and that is only now being discovered.

In the course of meditation, one must absolutely come to it, after first honestly admitting to one's imagination: there you have the limits of your knowledge. So you have to be able to stand there quite honestly on the ground of scientific research and say to yourself, in the sense of a du Bois-Reymond, who in the early seventies of the nineteenth century gave his famous lecture “On the Limits of Natural Knowledge” in Leipzig. For ordinary thinking, there are limits to knowledge that cannot be transcended. But if you live this meditative life, you will find that, just as a child, through development, weaves itself deeper and deeper into the outer secrets of the world, certain limits are now practically overcome. You can then honestly admit to yourself: Before, you had these limits because you did not use certain abilities. Now you have developed these abilities and can cross these boundaries. In this way, anthroposophy transforms knowledge, which is otherwise only an intellectual-formal one, into a practical one. Before certain boundaries of knowledge are crossed, the ability to cross them and, above all, the consciousness that can understand inwardly is first developed: Now you are capable of something different than you were before.

And it is particularly the one inner experience that one has: as one advances in meditation, one comes to realize that, without perceiving with the senses, one enters into an inner activity that proceeds with the same vividness with which a sensory perception proceeds. What one experiences inwardly in meditation are images, such images that are more vivid than the memories, as vivid as the sensory perceptions, but do not have the same content as the sensory perceptions. Just as one otherwise experiences only when one sees colors with one's eyes and hears sounds with one's ears, whereas mere imagining, even remembering, is something pale, so one experiences something new with the same input through the whole person, as one also otherwise experiences with the whole person in sensory perception: a world of imaginations that is there for consciousness, that was not there before, a thoroughly new world. And we have conquered the objectivity of this world by making the efforts I have mentioned.

I could not go into this in detail, only hint at the principle. In some of my writings — for example, in the book “How to Know Higher Worlds” and also in the second part of “Occult Science, an Outline of Its Methods” — you will find the details of this meditative practice described. Here it is sufficient to have hinted at the principle by which one comes to imaginative knowledge.

When speaking of this imaginative knowledge to those who today often believe that they are fully grounded in a scientific attitude, they say: It may seem to be laboriously acquired, but it is nothing more than something acquired through autosuggestion, something that, just like any visions or hallucinations, is brought up from repressed nervous strength to the surface of consciousness. Therefore, it must be emphasized again and again that what anthroposophy develops in this way is quite the opposite of the pathological experiences of the soul, of illusion, hallucination or mediumship. One need only be reminded of one thing: anyone who, for example, examines what I have written about meditation exercises in the book 'How to Know Higher Worlds' will see that particular care is taken to maintain the soul life of the human being completely healthy and intact alongside the development of this higher knowledge, that is, let us say, of the imaginative life. In the case of a diseased soul life, the diseased soul life drowns out the healthy one, as it were extinguishing it. In the case of the soul life that is sought for the purpose of higher knowledge of anthroposophy, the healthy soul life remains completely intact alongside what is now also sought as imagination. Imagination appears as something quite different from ordinary mental life, but at no moment is the person who has attained it in a different inner state of mind, so that all his other memories and insights remain healthy alongside the imagination.

Imagination, as I said, is transformed memory. This is also expressed in its very essence. Some beginners on this path develop this imagination. They are then delighted when they have arrived at the first elementary results, that they can develop a pictorial, objectively given life of ideas that now already, at least suggestively, points them to a supersensible world. But they lose it again. This is due to the essential nature of imaginative cognition, as well as that of all higher knowledge. The knowledge that we otherwise acquire in the external world through ordinary consciousness leads to memory; we can bring it forth again from memory. What arises in the imaginative life is there, alive, like a sense experience, like sounds or colors. But it does not imprint itself on memory. This is precisely what surprises the beginner the most. He believes that he can have a supersensible insight and that he can carry it with him through life like an ordinary memory. Just as we, when we have looked at a color, then turn away from it and no longer have it, so we no longer have the supersensible experience if we have forgotten it in our soul. All this must be taken into account. Anyone who speaks about this supersensible world never speaks from memory; he speaks from an immediate experience of the supersensible world.

Let me make a brief personal comment. Even when one gives a lecture such as today's, in which one speaks about the supersensible world in an orienting way, one does not prepare for it in the same way as for other lectures on knowledge. Rather, one has to direct one's preparation in such a way that one's organism and soul life are enabled to let the supersensible knowledge approach them.

For if I have a supersensible insight today, as soon as I have had it I forget it, and if I want to have it again, I have to bring it about again. I cannot simply remember it; I can only bring about what I did in meditation and concentration to bring about that supersensible experience at the time.

So already in the imagination, the supersensible worlds are such that they do not imprint themselves on memory. Why is that? The reason for this is that supersensible knowledge, as it is meant here, is not something formal at all, but, in contrast, really brings about the supersensible world for us. We can recall knowledge that merely gives us images of the external material world over and over again. Once we have acquired them, it is good to be able to recall them from memory. This kind of knowledge is based only on pictorial processes, on mirroring processes in relation to the external world. It is basically not a sum of real processes. Real processes take place in such a way that they are subject to repetition, to rhythmic repetition, not to memory.

It is a very trivial but accurate statement when I say that our organism needs food. What we take in as food is processed by it in some way that does not need to be explained further here. But once it has been processed, the corresponding process is over, so to speak. But the next day we must eat again, and no one can claim that he ate yesterday; nor will he. We are not dealing with a formal process of reflection, but with a real process. Such real processes are those that occur in the supersensible knowledge meant here. What has once been brought about as the content of the soul must be brought about again and again by taking the same measures again. One can remember the measures that formed the preparation for certain supersensible experiences at the time. But only by taking the same measures can one arrive at the same results.

Once you have entered this imaginative world, however, you are fully aware that you once had a world of imaginations. The way you experience these imaginations is an inner grasping of the whole human being. But you also know that you have not grasped an external world with consciousness, but that you have actually only brought up from your own inner being everything that you have brought out of consciousness. A hallucinator who surrenders to some kind of vision mistakes the images that arise in his mind for reality. Someone who lives in the imagination and is trained in anthroposophy knows that at first he has only himself in the imagination. There is already a certain development of strength in this awareness of having only oneself, because everything that arises in the form of vivid images, as vivid as any external sensory perception, tempts one to mistake it for an external world. It is also objective, but our own objective inner world. One must apply a certain inner power of consciousness in order to become fully aware that you are dealing with your own inner being.

But this imagination can progress to the point where you really only get this own inner being in front of you, and in such a way that you now, with the help of this imaginative knowledge, have the first, albeit now — I would like to say — subjective-objective supersensible experience. That one has something like a tableau of one's life — I cannot say spatial, nor temporal, it is something temporal-spatial, something where one has something temporal before one, but as if quite side by side — that one has such a tableau of one's life before one, one that extends back to the vicinity of one's birth, that one has gone through oneself in this earthly life up to the moment of one's birth. (This is what appears before the soul in such a temporal-spatial image.) At the same time, one can see what has happened to us over the course of a long time. Otherwise, memory is such that one or the other emerges from the stream of experiences. But now, not as a memory, but as an image, and indeed as an inner, thoroughly worked through image, one has one's entire life before one, as it is described by people who study nature and who are conscientious enough in such matters that one can recognize it as truth. Just as someone who is about to drown sees his life before him in a clear way, so the person who has advanced to imaginative knowledge in this way has his life before him in a clear tableau.

This is the first experience one has. It is the kind of experience that can already lead one to see that The person who presents himself as a spiritual researcher in the anthroposophical sense must also get to know all the inner experiences that accompany such supersensible experiences. What he shares serves to strengthen and calm life. It gives life security and shows the eternal essence of the human being, as we shall see. But the research and the experience itself is something that not every person would desire from the outset. One must already have developed a full and healthy soul life, for which the books mentioned above give comprehensive instructions, in order to be able to face what is necessary to understand and receive messages about the supersensible world, but is also necessary for research in these areas, with an open mind and strength.

The vision of this tableau of life gives rise to an inner experience that I would call “oppressive”; something like an anxiety attack settles over life. And herein lies progress: that the anthroposophical researcher confronts and overcomes these things with strong soul power, that he has first developed a healthy soul life to such an extent that he can endure in a healthy way what he encounters as side effects of knowing the supersensible worlds. Further progress lies in the development of such powers. For this must indeed go so far that the human being not only transforms the faculty of memory, as I have described, in order to attain imaginative knowledge. Rather, further progress consists in developing the art of forgetting, the suppression of perceptions, and in this suppression of perceptions, to the point where one can now suppress the entire life tableau, removing it from consciousness. One develops this artful forgetting by repeatedly and completely arbitrarily removing the manageable ideas described, after having allowed them to be present in one's consciousness, while they actually want to occupy our consciousness. While a person who merely surrenders to his nature develops the tendency to hold on to these images, someone who wants to become a true spiritual researcher in the anthroposophical sense must develop the ability to suppress these images with full awareness of will and to make the consciousness completely empty without — allow me this remark — falling asleep in the process. Most people, when they want to empty their consciousness, are only able to doze off gently. But that is what the spiritual scientific researcher must develop with all his strength, indeed with increased strength: to bring ideas into his consciousness and then to bring them out again, so that he is able to remain with an empty consciousness, for a shorter or longer period of time.

The significance of the anthroposophical method is that one must bring the will into the whole life of imagination, that one lets ideas be present in consciousness in a completely manageable way, conjures them out of consciousness again, and thus pushes the will into imagining, into forming thoughts. While otherwise one develops one's thoughts only in the continuous outer life, passively devoted to it, one has now, for some time, gained an inner strength from suppressing perceptions. When one has transformed one's forgetting in this way, one is then able to extinguish the entire life tableau, so that one no longer merely removes a single image from one's consciousness, but the entire inner life that has arisen before the soul from birth to this moment like a tableau. One feels oppressed when faced with this tableau because now one is not just confronted with pictorial representations as usual, but with forces that are themselves inner pictorial representations. One experiences that by grasping this tableau of life, one has grasped not just something intellectual and formal, but the same forces that are our inner forces of growth. One beholds what has shaped the organism since childhood as formative forces or, if I may say so, as purely etheric forces. What has shaped us is what one first calls into consciousness and what one now brings out of consciousness again.

Once this has been achieved, the next step is the other stage of supersensible knowledge, which I have called inspired knowledge in my books. This is not meant in any old superstitious way, but only in the sense in which I describe it. This inspiration consists in clearing away what has arisen in the previous way, in bringing about the conditions that empty the consciousness. But consciousness does not remain empty. Because we have had the formative forces of the human being in consciousness – the forces that develop the liver, lungs, heart and so on, we perceive this in them – and by now removing these forces from consciousness, it does not remain empty. Rather, what now arises in consciousness is a real spiritual life, a real supersensible world. For in that we remove these formative forces from our consciousness, we take leave, as it were, as we otherwise take leave of an experience, initially for the moment of realization, so to speak, of the outer sense world with which the life experiences are connected that are reflected in the life tableau. We are in a different world at this moment. We are in the world in which not only the forces that have been forming us since birth lie, but which have formed us before birth or conception.

We now become aware, through developed knowledge, that before we, as spiritual beings, incorporated what the inheritance of the physical-material world can give us, were in another, spiritual world from which we descended and incorporated ourselves into what, materially, surrounds us like an outer covering, like an outer instrument during physical life on earth. In this way, through a real practice of knowledge, we come to perceive what cannot be perceived by the ordinary powers of knowledge. We come to perceive a world even when we have taken leave of the sensory world in the way described. We perceive a human power of being when we have not only extinguished the view for the sensory world, but have also extinguished our experiences with the life tableau just described. But for one who has thus attained knowledge, a healthy soul condition always remains. He who ascends to inspired knowledge in this way is never in a position to have something within him, as in the case of the hallucinator or the psychopath, that extinguishes his healthy soul life and takes its place. And just as in the imagination, the healthy soul life stands alongside the imagination, so it is now that there is a rhythmic alternation: prenatal life, life in the spiritual-soul, then the human being who stands here on earth on his two legs and thinks with us. And we swing back and forth in rhythm, in rhythm between the supersensible and the sensual world. We breathe in, we breathe out. It is almost experienced: what we were before we integrated ourselves into the earthly world, and we live back to what we are as earthly human beings. We experience a rhythm like the rhythm of breathing. And if all rhythms in the world are related, one rhythm is always the image of the other, then at least in the breathing rhythm something can be seen that forms an analogy to what I have just described as a rhythm. Therefore, there is a method that is no longer useful for Westerners today: the ancient Indian yoga method, which also speaks of these things. But it is no longer useful for today's people because they cannot do ordinary yoga exercises like the ancient Indian or the modern Indian, but the Westerner needs exercises today as I described them.

But how are the yoga exercises performed? It is briefly stated here for clarification. The yogi devotes himself not to unconscious breathing, but to a regulated, conscious breathing process. He consciously experiences what otherwise occurs unconsciously. In this way, he lives into the rhythm of the world through an altered, regulated breathing process and in a corresponding inhalation and exhalation. And in fact, through his special constitution, he is able to see the supersensible life before birth when he performs his exercises for a long time, where it sometimes appears as a spiritual soul, the other time here in earthly life. One sees that there is already an authorization through the analogy to speak of <“breathing” here. For just as we draw in our breath and then push it out again, so the physical part of man, given by the material current of heredity, unites with the spiritual-soul, breathing into it, as it were. The breath lasts only as long as one earth-life. And in the same way, at death, the spiritual-soul is breathed out again.

This process of birth and death is what is now, in the process of realization, being recreated by the inspired realization. However strange and paradoxical it may sound, what is otherwise only experienced once in the process of being born and dying, this uniting of the physical body with the spiritual-soul, and then the emergence of the spiritual-soul, is what is formed in the imitation of knowledge, which is anthroposophical knowledge. In this way, not through speculation, not through philosophy, nor through some kind of mysticism, which can only be based on illusions, but through a real practice of knowledge, one enters into the experience of the world in which man was before birth and in which he will be when he has crossed the threshold of death. It is certainly still strange for modern man when, as for example in “Occult Science: An Outline”, the worlds that man experiences before birth and after death are described in such detail, as are otherwise described by the naturalist, the botanist, mineralogist or geologist, the details of plant life or other things in our sensual world. But humanity will have to get used to the idea that it is possible to make people aware of their inner powers, their formative powers, which are soul-imbuing powers, but which are already supersensible sense powers — let me use the paradoxical word — and which therefore bring the human being as a spiritual-soul being into a reciprocal relationship with the spiritual-soul worlds, by which he is surrounded before birth and after death.

It is not logical reasoning that underlies the anthroposophical spiritual science referred to here when speaking of supersensible worlds, when speaking of the eternal nature of man, but a leading of practical knowledge to the of that in the human being which is truly of a spiritual-soul nature, which is creative, not created by the organism, which transforms the organism of its own accord and thus has the guarantee of eternity, of passing through birth and death. It is only the unusual nature of such a method of knowledge that still gives rise to the many misunderstandings surrounding anthroposophical spiritual science today. And it is perfectly understandable that even well-meaning scientists, when they set out to study what anthroposophy offers and what is so rigorously described as a genuine method of knowledge, as is usually the case with mathematics, for example, first create a and then, when they do not understand it, they say: This is nothing more than a sum of illusions, hallucinations and fantasies, when they first present their distorted image and then criticize their own construct. But, dear ladies and gentlemen, if anthroposophy were what some of today's scholars make of it, then I would criticize it much more severely and much more disparagingly than some scholars do. But anthroposophy is developing the healthy paths in the face of all the pathological paths attributed to it by those who misunderstand its methods. But I don't want to dwell on the many misunderstandings, I just want to draw attention to one more.

It is indeed the case that the practical powers of knowledge that I have described are strengthened by everything one goes through. At first, one has gained strength by letting one's life tableau sink, but then it is filled with a spiritual power. Now the researcher is faced with a new experience, which many are unconsciously afraid of and for which reason they would not even want to approach this spiritual knowledge if they were to become acquainted with it. Anyone who views the spiritual world in this way, as I have described it, actually feels something like a painful deprivation in his soul throughout the time that he has exposed his consciousness to this spiritual world. If it is not experienced with a fully healthy soul, it can give rise to a very pessimistic view of life. However, since all preparation in anthroposophy must be undertaken in such a way that the human being is thoroughly healthy in his soul, he knows that he would say of this pessimism, which lies before his soul if he were to surrender to it, The whole world is permeated with pain and sighs in pain. But this pessimism arises as something that belongs to the necessities of the world. One experiences it, one experiences something quite painful, while one is devoted to the supersensible world in inspiration.

But why do we experience this pain? One realizes that this pain is only the repetition of that painful longing which forms the power of the soul, through which the soul feels drawn from spiritual-soul worlds into material physical embodiment. This longing of the soul must be relived in knowledge at precisely this stage. And what appears in the pessimists as world-weariness is a ray of this feeling that reaches only into the consciousness of imagination. It is felt in a very different way by those who want to attain supersensible knowledge, and who, when they have reached the highest degree of supersensible knowledge, experience it as a kind of life-weariness. We must indeed be clear about the fact that the seeking of knowledge cannot always be a pleasurable matter. Anyone who has attained a few, perhaps modest, extrasensory insights or even real, true insights into life will always say: “I gratefully accept from the Powers that Be the good fortune I have experienced. But the painful experiences and bitterness I have gone through have been a good preparation for me to reach the state of mind that really leads to a deeper understanding of the secrets of life. Therefore, even the most ordinary painful experiences are a good preparation, if they are lived through in good health and one does not allow oneself to be completely depressed by them, also physically, for what one has to experience as a side effect of inspired knowledge. But through everything one goes through, one now comes to carry that imagination, which is immediately lost to man when he descends into the emotional life or into his own will, into all that I have described as being above the sensual world.

That is the essential thing, that one does not surrender to nebulous soul content, but that one takes with one on the entire further path what one has first developed in the imagination as a strong pictorial image. Our emotional life rises, like dreams, from dark depths of the soul. We become aware of our feelings in our imagination. As people of the present day, we can only truly live in our imagination when we are actually awake. Our emotional life always has something dream-like about it in comparison to our imaginative life. And our life of will is usually dormant even during the day. We do perceive that we move our arms through our will, for example. But what lives in him as volitional forces is actually just as hidden from him as what he experiences in his soul from falling asleep to waking up. Thus, for the ordinary state of mind with the emotional life, we get a dreamy element into life, but with our life of will, we even get a sleeping one.

It is interesting to see how psychologists such as Theodor Ziehen struggle with the fact that in ordinary life, experiences of the will are only present in the imagination. But with the soul life that I have just described, the human being takes his life of ideas everywhere with him and permeates it with fully conscious will. Just as he otherwise combines the individual ideas in fully conscious judgment, willfully, so he pursues everything I have just described — although it may seem paradoxical to some — through anthroposophical knowledge with a fully conscious, alert life of ideas. As a result, he ultimately develops an inner strength that does not cause him to lose his self within the enriched inner life, but on the contrary, allows him to see his self in a form that is never presented in ordinary consciousness. This is because our ordinary consciousness is guided inwardly in such a way that we look at the same thing and designate it with the word “I”. But if we can see what is expressed in this little word “I”, we are aware that it is based on a reality, but in our ordinary consciousness we do not have this reality.

When we say “I am”, we are actually pointing to something that we only have as an image, just as we only have our impulses of will as images. For this I points deep down into the sleeping depths of the soul and of organic life in general, where the sleeping will is also rooted. Only an image rises up. But now we have descended down there ourselves, now we have carried our consciousness down to the reality of consciousness through supersensible knowledge of imagination and inspiration, now our true being has been given to us in a third stage of supersensible knowledge: In intuition — whereby this word is not used in its usual sense, but rather to refer to that which can be based on the two other preliminary stages — in this intuitive consciousness, the idea of repeated earthly lives takes on meaning. Through inspired realization, one looks back at the spiritual and soul life before birth. In this self-knowledge, which appears as intuition, one sees one's self in that enriched form in which it is not exhausted in one earth life, but in which it brings the results of earlier earth lives over into the present one, and in which it shows the results of this life as the foundations for later earth lives.

I just wanted to briefly explain that when the anthroposophical spiritual researcher speaks of repeated earthly lives, it is not a hypothetical way of talking, but rather a very systematic search for those powers of knowledge that lead people beyond the ordinary sense world. This systematic search now also leads them to recognize repeated earthly lives. But with that, he also sees through how what appears as a necessary fate and places us in a certain way in life is connected with these repeated earth lives, while everything that develops as our ordinary, conscious thinking between birth and death is precisely the basis of the human freedom developed in this earth life. At this level of knowledge, one gains an understanding of how that which is necessary in us, which constitutes our destiny, is connected with our repeated lives on earth. In contrast, in the individual life on earth, through his fully developed individual, personal thinking, which breaks away from repeated lives on earth and develops personally in the individual life, the human being places himself as a free being precisely in that life on earth. That is why the person speaking to you today not only developed anthroposophy, but also wrote his “Philosophy of Freedom” as early as the beginning of the 1890s, in which he examines the real foundations of human freedom. The necessity in which man is placed through repeated earthly lives is built on what lies below the threshold of what flows from our free thoughts. A “philosophy of freedom” is entirely compatible with anthroposophical spiritual science.

In this lecture, I have only been able to sketch out the guidelines needed to gain an orientation in anthroposophical spiritual science. Anything beyond the scope of this lecture must be sought in the relevant literature. In conclusion, I would just like to hint at a few points concerning the impact of anthroposophy on the individual sciences.

Through the kind of insight that is gained through imaginative knowledge, one gets to know the whole of the human formative forces. One is then able to get to know not only what human formation is on the dissection table through autopsy, and thereby establish physiology, therapy and pathology, but also how one learns through ordinary knowledge how the mathematical dominates the outer world. In this way, one comes to know the qualitative aspect of external beings through an inner realization, through a realization that is inspired like mathematics, only that it is qualitative, not only quantitative and formal like mathematics, but immersed in the reality of beings. In this way, one comes to know the human being inwardly. And in the moment when one comes to the inner formative forces of the human being — in that tableau as I have described it — one also gets to know the inner formative forces of mineral, plant and animal beings and the formative forces of the world. This then opens our eyes to the sense of belonging that is found in everything that is spread out in nature, in the inner formative forces of the human being and in their consequences in the human organs.

One gets to know the organs of the human being in both a healthy and diseased state. Anyone who, with this knowledge, observes the human heart, for example, knows that a heart is not just a form that can be grasped in an external view, but that the heart process is one that can only be understood from the knowledge of the whole human being, because otherwise one would only view it one-sidedly. It is similar to the magnetic needle, which one also looks at one-sidedly if one were to say of it: It points its one tip to the north, the other to the south. No, to explain the magnet needle, we use the whole Earth and say: the Earth's North Pole attracts one half of the magnet needle through its forces, the South Pole the other. But especially with humans, we only want to look at what lies within the skin, individually. But even with humans, we have to go beyond what lies within the skin, just as we go beyond the magnet needle itself. You have to know the whole person if you want to study both the healthy and the sick person. Spiritual science opens up the possibility of this, and we have been able to develop a medicine based on anthroposophical spiritual science. In Stuttgart, there is also a medical-therapeutic institute among the “Kommenden Tages” institutions, with doctors who work with the whole of anthroposophy. I myself was able to hold two medical courses for doctors and show what anthroposophy is capable of achieving by adding what underlies the spiritual entity of the sensory world to the other, and how it can thus enrich a science that is merely regarded as empirical, such as medicine. Contemporary humanity will have to become accustomed to the idea that reality is not only material but also imbued with spirituality.

Just as medicine can be enriched by anthroposophy, so can, for example, external social life, as can other sciences. We have already tried to provide practical proof of this in one area in particular, namely in the Waldorf School founded by Emil Molt in Stuttgart, which is intended to be a comprehensive school in the best sense of the word and is headed by me. This Waldorf School does not practice any kind of worldview in the anthroposophical sense; only those who want to create all kinds of misunderstandings about anthroposophy say that. In this Waldorf school, the human being is educated and taught on the basis of real knowledge of the human being, including the child, which not only looks at the human being's exterior and puts it into pedagogical, didactic and so on formulas; but on the basis of real knowledge of the child, so that the person who is a teacher at this school must above all observe what is working its way to the surface in the child's body, soul and spiritually, and what is working its way through the features and speech, through thinking, feeling and will, so that with an eye trained by anthroposophy in this respect, the teacher can educate the person in such a way that the education itself is an organic one, through what he encounters from week to week, even from day to day, in the developing human being. Nowadays, education in most cases proceeds in such a way that we are taught certain things in childhood, some of them quite well. This is not to decry the existing education system, but it must be said that in the developing human being, some things are brought up that are introduced to the child with far too sharply defined contours, and then later do not develop further with the human being, but simply remain in him. In contrast to this, the method of the Waldorf school is to give the child ideas, feelings and impulses of will, without claiming that they will remain by definition as the child receives them, but that they are transmitted to him in an entirely organic way, that is, in moving contours, so that what the child receives as instruction is itself something that grows, just as the child's limbs themselves grow.

In this way, the various areas of social life can be modeled on the processes of the world, those world processes that are not only permeated by matter but also by spirit. And it seemed to me a significant achievement that at the last congress of the Anthroposophical Movement in Stuttgart (from August 28 to September 7, 1921), Dr. Caroline von Heydebrand, a Waldorf school teacher, was able to give a lecture on the topic “Against Experimental Psychology and Experimental Pedagogy”. I do not wish to say anything here against the great merits of experimental psychology and pedagogy. But precisely when one recognizes such merits, one cannot ignore how, in the fields of pedagogy and psychology, the human being has actually become inwardly alien to the human being, and thus also to the child. One must first experiment externally, how the human being perceives, how he retains things, because one is not inwardly connected to the child. An important lecture was delivered by Dr. Caroline von Heydebrand at the Stuttgart Congress, and deserves to be known everywhere. Emil Leinhas gave another lecture that should also be made known. In it he characterized present-day political economy with all its contradictions. This lecture could be a real breakthrough for a renewal of the scientific and practical treatment of the social question, to be drawn from spiritual science, as I have tried to present it myself in my “Key Points of the Social Question” from the necessities of life in the present and the near future.

Thus, through what it attains in direct spiritual vision, spiritual science can not only give man certainty about his eternal essence and thus give him an inner center that he needs if he is not to become unfit for life through perceiving, for example, his supposed nothingness, but anthroposophy can generally fertilize life very much, just as it can penetrate art. Goethe said, in that he sensed such things from his comprehensive world view — I tried to show this in the 1880s in my Goethe writings, from which it can be seen how anthroposophy can also emerge from Goethe's world view, you just have to take it further. At one point, Goethe said that art is based on a certain manifestation of secret laws of nature that would never become apparent without it. Or at another point he once said: He to whom nature reveals its secret is longing for its most worthy interpreter, art. And when he traveled in Italy, he wrote to his friends in Weimar after seeing artistic creations that particularly interested him: “The great works of art, as the greatest works of nature, are produced by people according to true and natural laws. All that is arbitrary and imaginary collapses; there is necessity, there is God.

And: “I have the suspicion that the Greeks proceeded according to the laws by which nature itself proceeds, and which I am on the trail of.

But we can only see this creative power of nature if we behold the spiritual that lies behind the sensual facts and natural essences through anthroposophical knowledge. Therefore, what confronts us sensually in art, but in such a way that the sensual always speaks to our spirit and soul, can be thoroughly fertilized through imaginative and inspired beholding. Only those who have no inkling of spiritual science as it is meant here, but have only ordinary intellectual knowledge in mind, talk about the fact that one can only come to a straw-like allegorical art through creation from the spirit. But you will find nothing allegorical or symbolic, for example, in the School of Spiritual Science building in Dornach, which was built there for anthroposophical spiritual science and which was created in all its forms from the vision of the spiritual world, from the vision of of forms and color harmonies that can be so secretly interwoven into the outer material that what is fulfilled is what Goethe expressed with the words: Art is a manifestation of secret natural laws that would never be revealed without it. — So art too can be fertilized by anthroposophy.

And in eurythmy, we are now bringing an art of human movement to the world that has already been widely studied, in which what is inside the human being in terms of measure, harmony, meaning and inner stylization is brought out and expressed in the movement of individuals or groups of people, so that not just mimic dances are created, but something completely different, something that is a real visible language and therefore expresses the inner soul life as necessarily as audible language or singing.

And religious life must also be enriched by leading man up into those supersensible worlds in which he must have the home of his spirit and soul, especially for religious feeling. It is therefore actually grotesque when, in a recent publication dealing with religious experiments in the present day, and including a section on anthroposophy, which does not in any way seek to found a religion but, as I have described today, — as I have described it today — scientific knowledge, when it is judged in such a way that one says: the truly religious person could not actually tolerate it, because it is a rival to religion, it could perhaps even become a substitute for religion. A substitute for religion — the most terrible of horrors! The person appointed to officially care for religious life today already thinks about anthroposophy in a very economic and commercial way. A competitor is emerging for him, and he continues to speak from the feeling of the competitor: “The creation of anthroposophy means the death of religion.”

Now, dear audience, one should indeed believe with a sound mind and a straight mind that precisely religious life could feel encouraged by the fact that a science that takes it as strictly as any other scientific knowledge opens up the supersensible worlds to human observation in such a way that the presentation given by a spiritual researcher can also be understood by the non-researcher. For this can be the case with spiritual science, which, in addition to material knowledge, simply brings the knowledge of the spiritual life that permeates the material processes of the world. But today there is already some fear of this knowledge. A philosopher who is highly regarded today once said a few years ago: He wanted to talk about the relationship between the spirit and the body of man. One could do that, because one need not know the spirit or the body, but only study the relationship between the two. To illustrate this, he then told a parable, saying, speaking to his audience, I do not need to know each and every one of you and be introduced to each one individually, but there is a certain relationship between us even without us knowing each other. Just by being in the same room, there is a certain relationship between you and me.

So, today in the circles where one talks about world view, one is afraid of a real spiritual knowledge, but one needs this knowledge if one wants to talk about spirit and body, because one has talked oneself so much into an agnostic way of knowing that only wants to see limits everywhere, and one does not want to develop the practice of knowledge that goes beyond the limits of knowledge.

Of course, spiritual science has to be slowly developed, like any other science. But the practice is such that, like the other sciences, it leads into the existence of nature. And spiritual science does not lead people into a dreamed-up cloud-cuckoo-land, but into the real spiritual world. Therefore, it permeates the material world with spiritual impulses that can enable people to intervene in all material circumstances, so that they do not become brooders about the spiritual life, but rather people who are imbued with real spiritual activity and can thus recognize and work in the great world. For only he is truly cognizant who does not dream himself away into a cloud-cuckoo-land, but who is aware that the spirit must intervene practically and creatively in material life through man. In this sense, anthroposophy does not make people impractical, but rather practical for ordinary life on earth, placing them in their duties and in the ordinary tasks of life. It prepares them for eternity, but it prepares them in such a way that they can carry the eternal into the temporal. It does not reject the honest study of material phenomena and material entities, but seeks the spirit that permeates matter everywhere. It seeks the spiritual above all in human knowledge itself, thereby freeing knowledge, which otherwise can only slavishly attach itself to the material world, and thereby creating such impulses for action that the human being can practically intervene in life. Therefore, it can be said of anthroposophy that it at least strives to spiritualize matter through the human being itself, but that the human being does not lose himself in the context of material processes, but that he can find himself through free knowledge as a free human being in the whole scope of life.

Dear attendees! Today, anthroposophy is still seen by many people as a more or less fantastic attempt to penetrate into areas of the world through knowledge, which serious science should have nothing to do with. Now, however, there are also scientists who are to be taken very seriously indeed, who speak of the fact that going beyond the usual scientific methods to knowledge of worlds into which these scientific methods do not lead must be striven for, and one speaks then of all kinds of abilities that one or the other person may have in order to penetrate into such worlds. They then endeavor to fathom what comes to light through such abnormal abilities and register it in the usual scientific way. But even such serious scientists will not want to have anything to do with anthroposophy for the reason that they do not want to recognize the path by which anthroposophy attempts to penetrate into supersensible worlds as a scientific one, but at most want to regard it as a kind of fantasy, as a special kind of impossible mysticism or even as a special kind of superstition. Now, my dear audience, those people who strive for enthusiasm, for nebulous mysticism or even for superstition will sometimes come close to what anthroposophical knowledge wants to incorporate into our spiritual life, but in the long run they will hardly get their money's worth. People who run everywhere where there is talk of some “Sophie” or some “occult” will very soon see that Anthroposophy in particular endeavors to work entirely out of the spirit of modern scientific spirit, and even to take this spirit of modern science to its very last consequences, but above all that a thoroughly healthy and as far-reaching thinking as possible is necessary for anthroposophy. And that is not exactly what the devotees of enthusiasm and nebulous mysticism love. The fact that anthroposophy has such aspirations cannot, however, prevent those people who would like to reject it with a slight wave of the hand from repeatedly saying that only neurasthenics or hysterical people can approach anthroposophy.

Now, dear ladies and gentlemen, this evening I would like to take the liberty of addressing the essence of anthroposophy, as it is intended by those who who, in the spirit of this serious science and serious thinking, strive for an expansion of our knowledge because they recognize that, in our scientific culture and in that which opposes it, the modern person must remain unsatisfied in two directions. In the first instance, where it is a matter of research in natural science, anthroposophy places itself firmly on the ground of this natural science research, and it sees, with all those who proceed as cautiously as, for example, the famous du Bois-Reymond, it sees precisely the limits of this natural science research. It sees how human thinking, which has celebrated such great triumphs in modern times and is justifiably so proud of its methods, can nevertheless only work in the direction of natural scientific research by adhering to external, sensually given facts, by more or less summarizing these sensually given facts and arriving at natural laws. When we realize that our present thinking, which is so conscientiously applied in science, is trained entirely on external, sensory facts, that it can only have methods that correspond entirely to the course of these sensory facts, then we will have to speak of the limits of scientific recognize the limitations of scientific knowledge and admit that all philosophical speculation that seeks to go beyond these limitations by means of pure thinking, by thinking left to its own devices, will enter into uncertainty in those areas where the actual being of the human being is rooted in its immortal foundation. That is why there is so much controversy about the one or other philosophical system that wants to speak about the immortality of the soul, about the divine spiritual foundations of the world. One feels how thinking, tearing itself away from sensual facts and wanting to build on its own foundations, how this thinking absolutely enters into uncertainty, so that one can actually have the feeling: this thinking no longer deals with anything outside of the sensual facts. On the other hand, there are numerous people today who have a more or less clear feeling that they still want to penetrate to the deepest human longing, to penetrate to the world reasons with which man is connected in his innermost being and through whose knowledge he could gain insight into his immortal being. Then such people probably surrender to one or the other direction of mysticism, that is, they say goodbye to all knowledge. They delve into their own inner selves. They believe that if they delve into their own inner selves, if they dig deeper and deeper into the shafts of their own human soul, then the eternal essence of man must also be found.

In this area, I would say that anthroposophy takes exactly the same scientific approach to observation. And by engaging in taking what some mystics present as the actual essence of the human being, it sees how there is nothing in it but transformed perceptions of the external sense world, which to a certain extent withdraw into memory and the ability to remember. And who knows how, over the course of years and decades, that which this mysticism may have half-consciously taken up into its memory can be transformed and how it is brought forth by mystics as something quite different, how they believe that something is telling them about a certain divine spiritual being in man, while in fact they are only dealing with the transformed memories of external perceptions. Anyone who has insight into these things will see, precisely in these mystical endeavors, however well-intentioned they may be, a stumbling block to truly scientific penetration into a spiritual world to which the human being truly belongs.

And so, dear attendees, there are two pitfalls that anthroposophical research must avoid. The first is mere mental work, which wants to be left to its own devices, philosophical speculation about the supernatural and the beyond, which leads into uncertainty and even into nothingness. The other is mysticism, which, although it believes it is penetrating to the divine-spiritual through immersion in one's own inner self, nevertheless has nothing to do with anything other than what the human being has first led down into his soul through observation of nature, through observation of the external sense world, and what he then later brings up again.

These two pitfalls stand in stark clarity before anthroposophical research. Therefore, anthroposophical research tries to simply say: the paths of knowledge that one must take in the field of external knowledge of nature do not lead at all into the spiritual, supersensible realm. Other paths of research must be taken. And since the usual paths of research make use of the cognitive abilities that a person has in ordinary life, anthroposophical research must seek out other cognitive abilities. It can be said right from the outset: the anthroposophical research referred to here is not based on any kind of abnormal ability that individuals may want to have through grace or illness, but on the fact that there are abilities slumbering in every human soul – if one wants to express oneself scientifically – that are latent abilities that can be brought out by certain methods, so that only when man has come into full possession of the cognitive faculty, which is applied in ordinary life and in ordinary science, only then does he begin, I might say, to imitate the child once more. We see the child as it enters the world with only limited abilities to gain insight into its surroundings. We see how these abilities lead ever deeper and deeper into the outer and inner world and how these abilities develop. In our ordinary lives, we complete this development at a certain point. And having acquired a certain way of thinking, a certain way of feeling and a certain way of willing as adults, we stop at that point, using these to drive our everyday lives and our ordinary science. Those who want to do anthroposophical research must continue this development. At a certain point in their life, they have to say to themselves: the abilities in the soul are not fully developed in this way; more can be raised up from the depths of the soul. And this bringing up leads to those cognitive abilities that can guide us into the supersensible worlds. I have described in detail, Ladies and Gentlemen, what a person has to do to bring up dormant abilities in his soul. I have described it in my book “How to Know Higher Worlds”, in the second part of my “Occult Science” and in other writings. I would like to take the liberty of now quoting in principle what is described in detail there.

What a person has to do in order to develop their higher, their supersensible cognitive abilities is not an external process, but a process that takes place within the most intimate depths of the soul itself. There are certain soul exercises, soul exercises that lead in two directions. One direction is a certain treatment of thinking, of imagining, and the other direction is a certain treatment of the human will. The way in which imagining is in every human being can be transformed and furthered by certain soul exercises, and the same applies to the human will. What is to be achieved through thinking is a certain inner strengthening, a certain inner strengthening of the thought life itself in the first instance. This is not achieved by some arbitrary act, by an arbitrary inner contemplation or the like, but it is achieved in the sense of anthroposophical research by giving thinking itself a kind of inner schooling, and indeed a schooling that works, I might say, according to the principle by which we otherwise also make the human being stronger in life. If I may use a very trivial example, I can say: If a person repeatedly strains a particular muscle system in his work, this system becomes particularly strong. The same can now be achieved in relation to the act of visualizing itself. For example, you can do the following – and many such exercises are mentioned in the books I have mentioned – you can place any idea or a set of ideas at the center of your entire mental life. I call this meditation and concentration of thought. This is truly not some kind of magic, but a development of the very ordinary, normal human abilities. So you put some idea that you can easily grasp at the center of your mental life. It is often recommended — and rightly so — that you look up such an idea in a book or elsewhere so that it is new to you, or that you get it from an experienced anthroposophical researcher so that it is new. Why should it be new?

Because when we have an idea that we have had for a long time in our lives, or even for a short time, because such an idea, by bringing it into the center of our attention, evokes all kinds of memory remnants. Much remains in the subconscious and unconscious. We do not overlook what we put into the soul when we take such an idea or series of ideas from our treasure trove of knowledge. But if we take something that is completely new to us, or something that we have been given, then there can be no question of any reminiscences emerging. Instead, we then devote our entire soul life to a new, but now inner, impression, an impression that we can only grasp with thought. We give ourselves over to such an image with all our soul life as intensely as possible, and we try to bring it to the same kind of vibrancy in the act of visualizing such an image as we otherwise have vibrancy when we are confronted with an external sensory impression. This activity of the soul in response to an external sensory impression must in every respect be the model for every exercise that the anthroposophical researcher first undertakes in his soul.

This clearly shows — my dear audience — that it is not a matter of bringing something out of the depths of the human organism in a pathological way, so that what I am describing to you now can by no means lead to hallucinations, visions or the like, but on the contrary, leads precisely to the other pole of human soul life. The ideal is not what can be achieved by some kind of morbid brooding, isolated from external perception, but rather the ideal is, so to speak, that healthy human devotion of soul that one develops when one faces external sensory impressions with full consciousness and with the most absolute control of the will. And by applying this liveliness to that which one places at the center of one's soul life in the manner described, one actually comes to strengthen one's imaginative and thinking life, to make it more powerful, just as one strengthens a muscle when one uses it continually.

If you continue such exercises — they require a lot of patience and perseverance, because anthroposophical research is no easier than research in any field of external science — you will eventually notice how your thinking has become more intense, more vigorous, more powerful. And one arrives at developing within oneself what can be described as a kind of first step on the path to supersensible knowledge, and what I have called — names must be there, one must not be offended by them — imagination. One gradually learns to live completely, as otherwise in the world of the senses, in an inwardly intensified thinking.

But what is most urgently needed now, above all, is to be clear about one thing: when one's entire soul life is concentrated on such a complex of images, then — I would say — the soul life gradually submerges into a realm in which it , to imagine them vividly, to have such images in abundance, they would arise with an inner intensity that is otherwise only found in external sensory perceptions; but if one did not develop another faculty, one would ultimately come to be dominated by these images in a certain way. They would besiege you, they would be there, you would be devoted to them. It would come to pass that the ideas have the person and not the person the ideas. Therefore, it is necessary that these exercises — modified in the most diverse ways — are accompanied by others, exercises that consist of suppressing such ideas, of removing them from consciousness; so that on [ on the one hand, to develop the ability to make one's consciousness as intensive as possible through thinking, and on the other hand, to remove these thoughts at will and to pass over into a state that can be called empty consciousness. But one notices that after such exercises have been continued for some time, one's entire thinking has become free of that which the body has as its share of ordinary thinking life.

This, ladies and gentlemen, can only be realized, I would say, through the experience itself. In the practice of thinking, as I have described it to you, of thinking that has been thoroughly worked through, it becomes apparent how one moves freely in thought and then has the thoughts as something like an external table or some other object. And just as little as one would think of placing an external object in the interior of the soul or the human body, so little would one, when one has penetrated into such a modified imagination, place what then arises in consciousness only in the interior of the organism. It is an experience that one comes to a soul life that takes place outside the body. It is important, my dear audience, that this first stage, the stage of imaginative knowledge, be transcended before moving on to higher stages.

But now we must be clear about one thing: everything that arises in this way initially takes on a pictorial character. The usual abstract way in which we otherwise follow natural phenomena, carefully lining them up link by link, can certainly be evaluated by the spiritual researcher in the right way, and must remain so, because common sense must run entirely parallel to what I describe as supersensible research, this kind of linking-together abstract thinking ceases for the field of supersensible research itself and an inwardly intensive, pictorial imagining occurs. One lives in pictures and manages to remove these pictures from consciousness in order to remain with an empty consciousness.

Dear attendees, it actually seems quite easy to remain with an empty consciousness. But most people who have not undergone this training immediately fall into a kind of sleep when there is no content of consciousness, when the content of consciousness is suppressed. That is what must be achieved for anthroposophical research: that after one has first brought the life of thought to its fullest development of strength, one can then immediately suppress it again and, so to speak, face the emptiness on one's own initiative. One does not stand there facing the void, because we will see in a moment that if one makes the consciousness empty from within, after first having permeated it, that if one has become free of the body penetrates with his imagination into the supersensible world, that this is the way not to remain with a sleeping consciousness, but that this consciousness is filled with the content of a supersensible world. But man still has to imagine — I would like to say — undergo a transition. When one enters ever more strongly into this world of images through intensified visualization, one comes to the point where one can simply say, from the facts that one experiences inwardly: You do not have the same lightness of thought within you that you used to have and that you reserve for ordinary life; you do not have this lightness within you in imaginative thinking. You live in these images now in such a way that you are devoted to them. You know that you cannot simply structure one image within another as you used to, but that the images structure themselves. They demand, through their own essence, the form they are to take, and you feel yourself in a world that is a reality.

You enter this imaginative world and from a certain point onwards you experience how you are immersed in reality, I would even say, how you are immersed in the soul. And the first experience one has when one has penetrated to such imaginative vision is that one's life on earth since birth comes to life before the soul as in a great tableau. Otherwise, a person has the stream of memories from this life, from which this or that emerges, either voluntarily or involuntarily. This is not the case with what I am now describing, but what emerges from a certain point of imaginative knowledge is that the human being has before him, as in a broad overview, the workings of his inner being. He overlooks how certain forces have given rise to this or that disposition in him, how he has come to this or that heroic or unheroic decision. He does not so much gain insight into the individual facts of life as into the forces that lie behind them, that have shaped us ourselves, that have given our thoughts their direction and content, that have guided our feelings from within when they have been stimulated by the outside world, that have impulsed our will. All that has been incorporated since birth, one can see.

One comes to experience, not through fanciful arbitrariness but through the realization of the experience of anthroposophical research, what is called the formative forces, or, with an older term, the etheric body. One experiences that which the human being carries within, which has not only a spatial character but also a spatial-temporal character. What stands as a unity above the time space since birth is experienced as something that cannot be depicted in detail, unlike a flash of lightning. One can depict this formative body in a single moment; but it is in motion, it is that which works in us, which flows through and pulses our entire soul life. In that, one lives initially.

But – dear attendees – once you have acquired the ability to extinguish the images that arise in the imagination over and over again as I have described, so that you can penetrate to the empty consciousness, then you have gradually acquired the ability to powerfully concentrate and suppress this entire formative force body, so to speak, to remove it. Just as one otherwise only removes the individual images that one has brought to, so one removes this formative force body, thus emptying one's consciousness of this content, which now contains not abstract ideas and images, but the forces of inner growth. When you remove it, you have not only stepped out of your body, you not only perceive spiritually outside of your body, you have stepped out of your earthly existence. Then you perceive in that in which the essence of the soul lived before birth or - let us say - conception, and in which it will live after the human being has passed through the gate of death.

You see, dear attendees, for the anthroposophical spiritual science meant here, it is not a matter of philosophical speculation, but of something that is achieved through gradual, truly systematically applied inner methods as a human ability. One does not penetrate to human immortality with mere thoughts, but one penetrates to that which precedes birth and follows death — I would like to say — through an inner method of experimentation — please do not misunderstand this word — but one must continually make the attempt. When you have come so far that you can imagine without the body and can suppress the images that arise in the imagination, that you can step out of the life between birth and death and enter into the essence of the human being, which is the immortal part of the human being, when you have strengthened the soul to such an extent that it can become empty, then it is not an empty consciousness that enters. Rather, this consciousness is filled with facts that one could never perceive otherwise, with facts from a purely spiritual, supersensible world, from a world that is always around us, permeating all sensuality, in which the human being lives without his sensual body before birth or, let us say, conception as in a spiritual world. And in this way one actually enters into concrete spiritual ideas that cannot otherwise be obtained except through inner experience. One arrives at the experience of human immortality.

You see, dear audience, you may doubt the results of anthroposophical research at first – not only do you have the right to do so, but it is even understandable for the first attempt at human understanding – but if you look at what underlies the anthroposophical researcher, if he puts himself in a position to get these results, then you will have to admit: He has the right attitude for true science and scientific conscientiousness. He tries to change his soul, but not arbitrarily, but out of such inner conscientiousness as can be found in the laboratory or clinic.

The fact that a person, having created an empty consciousness, now perceives something, means that in the most eminent sense he no longer perceives with the body – which he otherwise always does for ordinary and scientific consciousness – but perceives with the soul, freed from the body. And when a person perceives, as I have now indicated, that which is not contained within the sense world, that which is the essence of the human being before he enters into embryonic life, then one can speak of the second stage of higher knowledge, of knowledge through inspiration. That which penetrates into the soul because the consciousness has learned to empty itself, is inspired into this consciousness. And from experience we know that through such inspiration alone man can form an opinion about immortality. But if it is presented as a result, then everyone can follow with common sense what anthroposophical research does. Anthroposophical research does not lead to visions or pathological states, but can be followed at every stage with common sense. Therefore, one can always verify whether the paths taken by the spiritual researcher are reasonable and whether reason can therefore also be found in the results he gives.

And when one now advances to such inspired insights, then the first step is indeed the recognition of the supersensible entity of the soul, as it was before birth or – let us say – conception, as it will be after death, the realization of the immortal essence of the soul But one can only penetrate to this immortal essence of the soul if the soul has come to a body-free realization, if it exercises pure mental, transparent cognitive activity, which it otherwise exercises with the help of the brain and nervous system. This is independent of brain and nerve activity. And just as, to the ordinary consciousness, man must be more or less a materialist, as materialism is right for the ordinary consciousness, that it is bound to the physical organization, that the physical organization must underlie its activity, so it is true on the other hand that, by developing such abilities as I have described here, man then comes to make free use of the soul as an organ of knowledge. In this way he not only penetrates into the supersensible world just characterized, but also into that which is continually around us, of which the ordinary sense world is only a manifestation. That is to say, now man can penetrate into a world that lies behind the sense phenomena, not merely through philosophical speculation, but by using purely soul organs that he has first — I would almost say, if it did not sound philistine — laboriously acquired. And then one does indeed enter into regions that are still very much resented by today's familiar modes of representation.

But before developing knowledge for these areas, other methods of imagination and concentration must be added to those described. These other methods go in the direction of the will. Just as thought, for ordinary consciousness, is dependent on the brain and nervous system — I cannot go into the details here, but for those who are truly familiar with modern scientific developments, this will be beyond question — so too is the human will, as it unfolds in all that leads a person to action, dependent first of all on the human physical organization. Just as one has to free the life of thought from the bodily organization for supersensible research, so one also has to free the life of will from the bodily organization. But even that strong effort of the will, which one must unfold in imaginative knowledge, leads one to gradually apply the will in a body-free way.

Dear attendees, perhaps I may make a seemingly personal comment here, but one that is entirely relevant. I published my “Philosophy of Freedom” at the beginning of the nineties and tried to show what human freedom is actually based on. The usual question is: Is man free or subject to an absolute necessity? Does everything that leads to a decision of the will, to an act, flow from the necessary conditions of his organism, or does the possibility lie within man to decide freely out of himself, without necessity? I tried at the time to show that, for the vast majority of human actions, one must indeed speak of necessity, that the instinctual, the drive life, the emotional life, that everything that is bound to the human organism, is the basis for the vast majority of our actions, but that man can also rise to have pure thoughts as his volitional motives, pure thoughts that live inwardly in moral ideals.

When man lays such pure thoughts as moral ideals at the foundation of his volitional impulses, then he gradually comes to be a truly free being as a personality. And I called this sum of moral ideals that can find a place in a person, and which then find their outward expression in the way a person morally lives, I called this sum of moral ideals moral intuition. And I have said that the truly free life of man is based on such an intuition, an intuition of which I said: What its content is does not come from the human organism, but is taken from a spiritual world, and it is from a spiritual world that the free man is determined. And if one now pursues the philosophy of freedom in this way, then this philosophy of freedom is thoroughly a preparation for insight into such cognitive abilities as I have described today.

When one sees the essence of these moral ideals that are to be realized here, then one comes to expand this essence more and more. And when one adds such inner exercises as I have described today in principle, then one realizes: what is granted to man as an earthly being in terms of free actions can take part in a spiritual world. This can fill his entire soul, it can bring him to imagination, through which he surveys his body of formative forces, and can bring him to inspiration, through which he surveys the soul that he was before he entered earthly existence through birth or, let us say, conception, and that he will be when he has crossed the threshold of death. But the capacity for such supersensible knowledge as this in man must be cultivated also in the sphere of the will.

Here one can indeed bring forth the best fruits by endeavoring to make one's will ever stronger and stronger in relation to the purely inner life. This can be done in many ways.

I will give the following one. We are accustomed to thinking in terms of how external facts unfold. We treat what is earlier as the cause and what comes later as the effect. And when we are immersed in ordinary life, we think along the lines of external facts. The one who only thinks in this way along the thread of external facts, who thus, so to speak, passively surrenders to the course of external events, cannot achieve the development of will that is necessary for the purpose of supersensible knowledge. But the one who, for example, does the exercise – and does it again and again – that he, instead of thinking along the thread of external events, imagines these external events backwards, the last ones first, then the penultimate ones and so on and so on – let us say, for example, the course of a drama from the last act to the penultimate, third-last and so on, in the smallest possible portions backwards – or if he considers his experiences of the day in this retrospective view in the evening, then, if it is to be done seriously, a different effort of will is required than that used when he lets his thoughts run along the thread of external facts.

This effort of will, which one then arrives at, ultimately brings about what otherwise – I would like to say, although this is perhaps not popular with those people who only ever speak of objective knowledge — this effort of will brings about a deeper sense of what, in ordinary life, is tied to the organization as the most beautiful and best expression of the human will: to develop love. I know, dear listeners, that love is not readily seen as a cognitive faculty. And in the way it is in ordinary life, anthroposophy does not seek to appropriate it. But when the will unfolds in the way I have described, then the human being comes to discover that the capacity for love is one of the most significant cognitive faculties.

Through this cognitive faculty, which he can still increase by, when he has, as it were, grasped this ability to love within, when he has become aware of it, by now pursuing the external facts in such a way that he really lovingly puts himself in the individual kingdoms of nature — I have described this in detail — as a person develops such cognitive abilities, as he lovingly follows the life of a plant from germination to fruit, so that he experiences how leaf by leaf unfolds. Likewise, one can — I would say — with such a developed capacity for love, delve into the animal organization and so on. If one also strengthens the life of the will in this way and begins to observe oneself more seriously than usual as an active human being, if one observes oneself in one's actions as objectively as one otherwise only observes external objects, if one gets into the habit of walking beside oneself like a second person and always watching oneself in his volitions, then the will comes to not only let inspiration unfold in man, but to let that which speaks into the human soul from a spiritual world also be experienced through the imagination. Then man comes to make his own soul a living organ of knowledge for the spiritual. In inspiration, the spiritual world does not yet reveal itself to the soul in a clear way. In the third stage, which I have called intuition — real intuition, not the vague one that one also speaks of in one's outer consciousness — in this intuition, man truly penetrates into the spiritual world.

This is what anyone who wants to penetrate the spiritual world, which always surrounds us and of which the external sense world is only the manifestation, only the outer expression, should have achieved.

Just so that I am not misunderstood, I would like to say in advance: when a person enters into abnormal, pathological states of visionary life, when he is taken in by a hypnotic state, when he is suggested something by others, then he is in this abnormal state of mind and the other state is, as it were, suppressed. The person is completely surrendered to the abnormal perception or experience. Those who are really pursuing the anthroposophy referred to here will see that there is not the slightest reason to confuse what is referred to here as the anthroposophical method of knowledge with anything hallucinatory, visionary, or pathological. The latter comes from a completely different direction. This can be recognized mainly by the fact that in all hypnotic, hallucinatory, visionary, pathological states, the person is given over to these states, and his ordinary soul life is extinguished, either temporarily or permanently. In the case of the supersensible form of knowledge described here, we do indeed penetrate into a completely different way of looking at things, into a perception of the world of the spirit that has nothing in common with the world of the senses. However, in every moment in which one surrenders oneself to this supersensible knowledge, ordinary knowledge and the ordinary state of consciousness, the completely normal, healthy human understanding, remain present at the same time. In the process of realizing spiritual life, this maintained healthy state controls the other unusual, but no less healthy, state in every moment.

I must say this before I describe how things appear under the influence of supersensible knowledge. Let us take something cosmic, the sun. We see it for ordinary observation in the way you know it: as a disk within space. We construct its true size and shape and so on with the physical methods we have. For the knowledge I have described here, the picture we have of the sun through ordinary science is completely transformed. The solar phenomenon that appears with firm contours and emits rays ceases to exist in this way before supersensible knowledge. For supersensible knowledge, the solar phenomenon, as it were, fills the whole space. The sun-like quality is everywhere and we become aware that this sun-like quality, which is everywhere, is only concentrated, so to speak, on the physical sun, that this physical sun is only the physical manifestation of something spiritual that fills all of space. Then one becomes aware of how this sun-like quality is a process, an event, and indeed an event that one is now [getting to know], since one has indeed got to know the formative body of the human being, which is the creative force in the human being, the creative force that gives us our abilities and forms our organs plastically.

By getting to know this formative body of the human being and how the forces of this body are connected to the forces of the sun, we recognize that everything that is constructive growth forces, that is the progressive forces of flourishing, of increasing, of becoming, is contained in the sun. In short, I would like to say that the cosmic space that has now been transformed into spirituality is filled with the power of becoming, of growth, which unfolds outside in nature and underlies nature. One sees this solar aspect as that which is becoming, growing, penetrating everywhere, one sees it penetrating into the own constitution of the body of formative forces. One learns to recognize how the human being, with his intimate spiritual-soul and bodily organization, is integrated into a cosmic principle of development. The world of facts is truly enriched by a sum of spiritual processes.

Just as one gets to know the solar, one gets to know the lunar. It becomes apparent as the process that asserts itself in everything as that which dies, decreases and withers, and which also extends into the human being, constantly bringing about the fact that not only ascending forces of growth are within us, accompanying us from youth, becoming less and less towards old age, but which nevertheless accompany us until death, that not only the forces of growth are in us, but also the others, those of destruction, of decline, of aging, that the lunar forces are this.

The human being learns to fit into the solar and lunar process. And in this way, I would say, the human being appears as a member of the whole cosmos. Just as our hand appears as a member of our organism, which, as we know, is no longer what it is as a member of our organism when we cut it away; it only makes sense through the whole organism. In the same way, when we look at it with the means of knowledge, we perceive how man, though closed off from the other things of the sensory world by his outer sensory form, is nevertheless backed by the forces that shape this sensory form, but which at the same time make it a member of the whole cosmos.

Here it is possible to show that to get to know the cosmos as a sum of spiritual beings is not based on fantasy, but on the fact that man first grasps within himself the means by which he can see through the processes and events of the cosmos in their spirituality. In this way one goes further and further, and comes to recognize the cosmos as a spiritual world. And when one has ascended to the point of really seeing the spiritual in the soul in this way, then one actually only ascends to that which is now exalted above the forces of growth and destruction, which, in the case of a person with an inner struggle, so to speak, carries the victory over what is solar and lunar in man. There one arrives at the most complete realization of the human ego, and one learns to recognize that this ego is not limited to this one earthly life.

Once one has recognized through inspiration what goes through birth and death, and what the soul is like outside the body, one has recognized how that which is outside the body connects through conception with that which is given to it through the powers of inheritance. Then one notices, when one can perceive this together, that something else is at work in the soul that is purely spiritual, but which works in our ego. Without this spiritual element, the ego in man would be a completely powerless thing. This spiritual element, which manifests itself when one reaches intuition, is a repetition of earlier earthly lives. Man has gone through earlier earthly lives and lives again and again between death and a new embodiment. And that which, in an earthly life, is active in the ordinary life and ordinary science with the help of the ordinary organism, and which finds its expression through this ordinary organism, passes through the gate of death and through the spiritual worlds. Having passed through the spiritual worlds, having absorbed everything that it had previously only worked and experienced through the body in the world, it enters a new earthly life.

What one experiences in this realm is one of the most intimate experiences of the soul, one of those experiences in which one becomes aware that behind even the spiritual-soul activity at work in the organism lies something else, something that has already gained earthly experience, that brings something into this life that is not contained in the two worlds that one has already become acquainted with. It is not contained in the sense world and not in the spiritual-soul world. One learns to recognize that which is now elevated above the sensual and the soul-spiritual in that it has already experienced a sense world. One learns, because one has first got to know those other two worlds, also to know that world where the repetitive in man reveals itself.

This can be said about the world outside of man in connection with man himself.

In this way, I have roughly indicated to you the essence of anthroposophy, how through it one can penetrate into the immortal part of the human being, how one can penetrate into the cosmos and into the connection of the human being with the cosmos. But when we get to know the human being in this way, and his or her relationship to the world, we gradually advance to the areas where anthroposophy is not just a form of knowledge, although that is what it seeks to be at first, and from which it but one advances to that which anthroposophy is already capable of in a certain sense today, namely to the applications of anthroposophy to the most diverse fields of science and practical life. I can only make brief references to these things here, but I would like to make them based on the principles that I have just discussed about the nature of anthroposophy.

First of all, we get to know the human being as a sensory being, as a being that exists as a natural being within natural facts, natural forces and natural substances. When we learn through physiology and biology how the substances of the external world penetrate into the human being, which paths they take, which forces then continue to work, then we become aware of how the human being stands – I would like to say – as a physical-sensual whole. But when we get to know the human being in the way I have just described, then we see not the physical-sensuous whole, but we become aware of the many different ways in which the human being is determined by the cosmos in relation to his various members. Thus, for the characterized supersensible knowledge, it shows that the solar element, which has an effect on man from the cosmos and continues to have an effect on man, has its effect on everything that I would like to call the main, the head organization of man, the one that is mainly the nerve-sense organization. This is therefore what has to do with the development and growth of the human being, and what is most active internally in the very young child.

In the course of life, the moon-like forces, the [dampening] forces that lead to physical death, become more and more effective. These are mainly active at the opposite pole of the human organization, in the system of limbs, the organs of movement and the internal organs of movement, the metabolic organs. In short, we now learn to understand the human being not just as a whole, but learn to integrate it into the outside world. This can then be further specialized. What seems to us to be closed off in the human being for the ordinary consciousness becomes an event, a process for supersensible knowledge. We learn to speak through supersensible knowledge not only of the brain and its parts, but of the brain process, the lung-like process, the heart process, in short, of the human being as a form that is mobile in itself, even in its physical organization, permeated by the formative forces of the body, moving it, and we get to know what the etheric body accomplishes with the physical body as a sum of processes. In this way, however, we penetrate deeper into the human being.

We get to know the human being's relationship to its surroundings, in the broadest sense to the cosmos. In this way we arrive at a real, genuine knowledge of the human being. And you have seen that we not only gain knowledge of the human being, but also of the outer world. We get to know the sun-like, moon-like, that which otherwise lives in the cosmos, in the plant, animal and rock world. We learn about the processes that take place in healthy and sick people. We recognize external processes that are, in a sense, the opposite processes of these processes. We get to know the plants and minerals that contain the opposite processes. We penetrate to a pathology and therapy, to a medical science that is not only based on trial and error, but that, like any rational science, learns from knowledge of man and the world how to observe health and disease and how any medicinal substance helps any process in the human body that deviates from what is beneficial for the human body. So you can see how it has come about that anthroposophical research has been made fruitful by setting up our Clinical Therapeutic Institute in Stuttgart, where we are looking for new remedies and new therapies. The experiments have already progressed so far that they can go out into the world and prove how it has been possible to make anthroposophy fruitful in this field of practical scientific life.

Likewise, my dear attendees, we were able to find a path that may be said to fulfill Goethe's path of art in a certain way, by which I mean a path that leads from what is there into what is formative, for example, through our building in Dornach, the Goetheanum, the School of Spiritual Science, which is not only, so to speak, an external framework for anthroposophical activity, but is artistically so imbued in its architectural style as anthroposophy with that with which it, as a world view, presents itself to humanity. If any other spiritual movement had needed its own building, it would have turned to this or that master builder, who would have created a setting for it out of the Romanesque or Gothic or some other architectural style.

Anthroposophy does not want to be abstract knowledge, it does not want to be mere theory. It cannot merely fertilize the individual sciences, but it penetrates from the formed world to the forming world. And let us take a saying by which Goethe has just characterized his own artistic perception. He says: Art is a manifestation of secret laws of nature that could never be revealed without art. By creating art, Goethe does not want to implant human arbitrariness into the material, but rather what is felt or, as we would say today, seen in the spiritual from the cosmos itself. A building could arise that says exactly the same thing in its forms for external observation as is said in words, by representing the anthroposophical view, the view of the spiritual world, from the idea. And so anthroposophy will also be able to have a fruitful effect on artistic life.

In Stuttgart, Emil Molt founded the Waldorf School in 1919, which I run. This Waldorf School is by no means a school of world view, and those who think that anthroposophy is taught there as a world view are quite wrong. That is not the case. It has gone so far that the religious worldviews are represented by the representatives of the individual religious denominations. Catholic worldview is taught by the priests of the Catholic Church, Protestant worldview by the priests of the Protestant Church. We have introduced special religious education only for those children who would otherwise have no religious education at all, but this does not aim to graft an anthroposophical worldview onto the children. The educational method of the Waldorf School, its didactics, should express what anthroposophy can give in this most important area of practical life.

And, dear ladies and gentlemen, anthroposophical knowledge gives us knowledge of the human being. With it, we can follow how the soul and spirit of the child express themselves from the first moment of life, how the soul and spirit have an ever-increasing plastic effect on the external physical form. Certain laws can be found that are different in the child up to the time he learns to speak, then different again up to the age of nine, and then again up to sexual maturity. We can get to know the child completely without having to become a revolutionary with regard to the basic laws of life. What we need is practical knowledge of human nature. Anthroposophy does not want to create revolutionary new principles at any price; it wants to get to know the child in such a way that anyone involved in teaching can, so to speak, deduce everything that is developed in the curriculum and teaching objectives from the spiritual, mental and physical knowledge that anthroposophy can provide, as I have described it.

Ladies and gentlemen, it is fair to say that if anything in any other field had been able to bear fruit in the same way as some things did at the Anthroposophical Congress in Stuttgart this past summer, the world would have looked at something like this differently. At this congress, for example, we saw how external experimental psychology and education were so excellently discussed, as in the lecture by Dr. von Heydebrand. If this had been given in other fields too, it would have been the talk of the day for a long time for all those involved in education and teaching. Anthroposophy, which has to fight for its field, to fight for it in the field of education and also in other fields, will then also be fruitful for other fields.

We have experienced in modern culture that thinking, the whole way of imagining, which simply emerges from the scientific way of thinking, has led us into a social world view and outlook on life that is now bearing its terribly destructive fruits in Eastern Europe in particular. We have seen the fruits of a purely scientific life that does not want to penetrate to the spirit in the social sphere. The Anthroposophy that is to be revealed does not merely comprehend man as a natural being and also think him into social life as a natural being, but comprehends him as a being of body, soul and spirit. And in this way Anthroposophy can fertilize social life. However, this can only be shown little by little, it must gradually be lived out in individual practical things, which have already been pursued. I do not want to talk about that, but about the fact that even economics, which arose from purely external views, has been subjected to an excellent critique by Emil Leinhas, so that here, in his lecture 'The Bankruptcy of Economics', which is now also available in print, a way has been shown to introduce spirituality into social life. But social life is not steered in the right direction merely by speaking to a stove: “Dear stove, your task is to warm the room, so warm it up.” That is of no use, as we know; instead, you have to put fuel on the stove, and then the warming will come of its own accord. Social life is not steered in the right direction by persuasion, by a categorical imperative. This can only be achieved by making use of the forces that can really be introduced into practical life.

And finally, where anthroposophy can have a fruitful effect – but this is perhaps the most important thing, although it does not belong to our topic – I mention the area of religious life. It is precisely here that anthroposophy is misunderstood, in that people believe that it wants to incorporate something sectarian into life, when in fact it shows how knowledge — which is as rigorous as ordinary science — penetrates to the spiritual and soul life in the world and, in the core of the human being, fulfills that which comes from it, the human soul, with religious intimacy. In a sense, the human being learns to recognize this through being a religious adult, illuminated by the light that can only come from beholding the spiritual worlds to which the human being truly belongs.

Nothing would like to be anthroposophy for religious life more than what, according to the demands and longings of modern man, can live through this life in such a way that it offers inner security, that it gives support for life, that it can also enter into life practice. Because ultimately that is what everything depends on: life practice. If we were to ascend to a spiritual world that we only half-dreamt of, glimpsing it out of cloud-cuckoo-land, and if our lives on earth were to continue without the influence of this spiritual world, then this spiritual world would be of highly questionable value to human beings. Anthroposophy does not present itself to people in such a way that they should follow the example of certain mystics for whom the material world is always too bad. It also wants to advance to the higher worlds, but it knows that the higher spiritual worlds are those that bring their lives to a revelation precisely by creating the physical-material.

And so anthroposophy seeks to become the basis for a true practice of life. We permeate ourselves with what can be seen in the spiritual life, but we try to carry it into all areas of life, into the practice of life. Because it is not the spiritual world in which one must flee that is the right one, but the one in which one can actively immerse oneself in life. And so anthroposophy does not want to become something that turns against the great advances in knowledge of nature and what comes from it, but something that further develops this knowledge of nature in the sense of a knowledge of the spirit, but also in the sense of a true spiritual practice worthy of human beings. No one more than the one who stands on the ground of this spiritual-scientific anthroposophy will recognize the great importance of modern science and reject any dilettantism in any field if it wants to set the tone for the spiritual life. But it must nevertheless arise from the deepest longings of the human heart and all human striving for knowledge, which ultimately wants to be anthroposophy.

Just as we only have the whole, the full human being before us when we not only consider the outer nature of the human being, the outer, bodily organization, but when we see him or her as ensouled and spiritualized , we only have real knowledge of the world and of the human being and a spiritual and humane way of life if we want to penetrate our natural practice and our natural knowledge with what comes from the spirit, from the soul. And so anthroposophy does not want to oppose scientific progress, but wants to have genuine scientific meaning itself, wants to be that which is soul for the whole human being, which is spirit in corporeality. It seeks to be this for external natural knowledge and for external natural practice. To a certain extent, it seeks to see a soul and a spirit in the magnificent and powerful contemplation and practice of nature in recent times, and it is this anthroposophy that is meant here that seeks to act as and be understood as the center, as the soulful and spiritual center for natural knowledge and natural practice.

Dear attendees! Man only really faces the riddles of existence when he has developed a degree of awareness of life, when he is compelled to form ideas, sensations and feelings about his relationship to the world. But then, when he has reached such a situation, the riddles of existence mean to him what can be called a vital question. For they are not only connected with some theoretical longings, they are not merely external questions of education, but the whole position of man in the world depends on them, the way in which man can find his way in the world, the degree of security he can have in life, and the inner support with which he can move through this life.

But there is a considerable difference between the various types of existential conundrums. Man is confronted with nature and must form ideas and feelings about his relationship to nature. And if I may use a comparison, I would like to say: When man has come to consciousness in the way I have characterized it, and he cannot find his way into certain things that confront him as mysteries of nature, then existence, to which he once belonged – as I said, it is only expressed as a comparison – appears to him as a spiritual darkness. He feels as if he has been placed in a dark world, and cannot find his way about in it. But to a certain extent this whole relationship to the secrets of the outer, natural world remains something external to the human being; it concerns his outer relationship to existence.

But the situation for the human being is quite different when it comes to the riddles of his soul, these riddle questions themselves. He lives in these riddle questions, these riddle questions basically constitute what can be mental health and illness in the first instance, but what can also become physical health and illness. Because, ladies and gentlemen, the life of the soul is something extraordinarily complicated, however simple it may initially appear. What we carry in our consciousness during our waking hours from morning to evening is, as is now also scientifically recognized, only part of our soul life. A large part of our soul life rests in unconscious or, as I could also say, subconscious depths, and it surges up in the form of vague feelings, of vague moods, and also of all kinds of other soul content, and forms what is an indeterminate basic state of our soul life. But that which takes place and rises in this more or less indeterminate way in the depths of our soul life is intimately connected with what actually constitutes the happiness or suffering of our lives. And anyone who attempts to penetrate the soul life of a human being by anthroposophical means will very soon notice how everything that flows up from the depths of the soul in this kind of indeterminate way with the physical body, how at first quietly, then more and more, our entire state of health, which makes us capable of living or unable to live, can depend on these subconscious soul moods.

Now I do not want to speak to you today, my dear audience, in the way that this unconsciousness of the soul is very often spoken about at present, by placing everything that shimmers unclearly in consciousness in this great container of this unconscious and forming more or less vague ideas about how this unconscious or subconscious works. I have been speaking here in this place about questions of anthroposophical research for many years and therefore cannot start from the most elementary of this research today, but would like to consider the questions of the soul life in their very own sense, as they are connected in a certain sense with the happiness and unhappiness of life. But to do that, we have to look at what, in the human soul, permeated by all kinds of things that are initially unknown, which we just want to point out more or less clearly through today's reflections, can have a disturbing or calming, happy or sorrowful effect in this soul life, and what lies in between.

Now, if we take a glance, even a superficial one, at our soul life, we find two clearly distinguishable poles: on the one hand, the life of the imagination, which actually encompasses everything that takes place clearly and brightly in our consciousness. And on the other hand, we find the life of the will, which initially plays out from the depths of the soul in a somewhat dark, gloomy way.

As I have mentioned here before, we distinguish between two states of consciousness in the ordinary course of a person's life, of which only one is actually a distinct state of consciousness. We distinguish between the waking state and the sleeping state. In the state of sleep, the conscious life of imagination ceases, the whole life of the soul sinks down into a more or less dark darkness. But if we look at our soul life quite impartially when we are awake, we can actually only speak of the fact that in relation to everything that is conceptual, we are really awake. To a certain extent, we have ourselves in our hands as waking human beings, insofar as we have filled our consciousness with clear images, with thoughts full of light. We also accompany our will impulses, we accompany our actions with thoughts. But even with the simplest movement of the human body, how the thought of consciousness is connected with what actually happens during a will impulse, during an action, remains completely dark. How dark it is, what actually happens inside the arm when I just lift this arm, when the thought that has the goal of lifting this arm wants to realize itself, wants to shoot into it, so to speak, and wants to set the arm in motion willfully.

What happens in our own organism eludes our waking consciousness just as much as what actually happens in the human soul from falling asleep to waking up, so that we actually have to say: It is the case for the human soul life that even when we are awake we have an element of sleep, that the state of being asleep pervades us continually, and that we are fully awake only in thinking, in the experience of clear, light-filled thoughts. Between these two states, between the — I would like to say — fully waking state of imagination and the life of will immersed in darkness, lies, participating in both, the life of feeling and of the mind. Our feelings permeate our ideas. We bring certain sympathies and antipathies from our feelings into the life of our ideas, and thus we usually either connect or separate our ideas. We accompany what flows into our will impulses with our emotional judgment, in that we perceive some actions as being in accordance with duty and others as transgressions against duty. And because we experience a certain emotional satisfaction when we fulfill our duties, or a certain dissatisfaction when we fail at something, or when we cannot succeed at something, or when we fail at something for some other reason, our emotional life flows back and forth between our mental and our volitional life.

But the real soul mysteries do not present themselves to the dull person who, in the manner just described, devotes himself to the life of ideas on the one hand and to the life of feeling and the life of will on the other, but these soul mysteries emerge as the person becomes more and more conscious of himself. And even then the actual experienced soul mysteries do not occur in full consciousness, but they belong precisely to the more or less subconscious experiences of the human being. Man never becomes completely clear in his consciousness about what actually influences the mood, the states of his soul life, his daily happiness, his daily suffering, where these actually come from.

And one must seek out and clearly express that which lives unclearly in consciousness, and I ask you to take this into account in the remarks that I am about to make, that I will be obliged to express in clear words something that express in clear words what never lives in consciousness with such clarity, but what is present in the life of the soul, either healing or causing illness, and what the human being senses without being able to bring it to consciousness. And because this is so, the soul puzzles are not merely theoretical, they are thoroughly existential puzzles that are experienced.

When a person lives, as it were, according to the life of imagination, then he feels – as I said, I am speaking clearly about what is only felt unclearly, what is never fully brought to consciousness – then the person feels something like the vanity of his own existence. The life of imagination is a life of images. The life of imagination is something that we fill during our waking day-to-day life with what we receive from the outer world in the way of impressions and perceptions. What we experience from nature forms the content of our imagination; it lives in us and is what we draw from our memories. But although we are aware that Yes, you are active in processing these experiences into representations. You are inwardly active in separating and connecting representations, but you are not fully aware of this activity in your mind. What is present in your mind is basically a reflection of the outer world. We know that we have to align our imaginative life with this external world. What we have is merely a reflection of the external world. We live by living in our imaginations, in images. We do not feel a full sense of existence in our imaginative life.

And this feeling, it lives out subconsciously, however strange, however paradoxical that may sound. And as little as it is present in consciousness, it is alive in the subconscious; this feeling lives out in certain anxious feelings, in feelings of fear, in relation to the life of imagination.

It sounds paradoxical, dear audience, but there is an undercurrent to the life of the human soul. Most people know nothing about it, but most people, or all people in fact, are constantly under its influence. And this undercurrent is a fearful current, that we can, so to speak, lose ourselves in the world, that we stand over an abyss because our world of ideas is a world of images. And again, the indefinite longing lives in the human soul: How do I find existence in this mere world of images?

This unconscious feeling in the undercurrent of the soul can certainly be compared to the feeling that a person has when they are physically short of air, when they suffer from air hunger and thus consciously fall into anxious feelings. What a person consciously experiences through physical conditions is actually always unconsciously felt as a concomitant of the life of the imagination. And so, on the one hand, we can point to a soul enigma, not in a theoretical formulation, but by bringing up from the depths of the soul what is germinating or slumbering in this soul.

And on the other hand, by living towards the element of will, the human being feels — I would say — the opposite state. There is a different undercurrent in the life of the soul. The human being senses how he is exposed to his drives, his emotions, his instincts, how something natural plays into the human soul life that does not open up to the clarity of thinking, that is always immersed in a certain way in a reality that we cannot penetrate with light, that forms a darkness within ourselves. And if you can penetrate into these undercurrents of the soul with unbiased observation, you can indicate how that which exists in the depths of the soul is unconsciously felt. One must then characterize it by saying: It is felt in the same way as anger is felt in consciousness, or also how a person feels when he cannot breathe, when his blood circulation is disturbed in such a way that the inhaled air is not properly converted in his body, when a kind of suffocation sets in. Something like anger-fortitude is always there in the human soul as a result of such a way of living towards the element of the will.

These are forces that live deep in the unconscious of the human soul, that flood up and that constitute the real mystery of the human soul life. And the one who merely takes the ideas in their pictorialness, the will in its instinctuality, as they present themselves to consciousness, does feel these soul riddles as something indeterminate, as an indeterminate sensation of the soul, but he does not make these soul riddles clear to himself. He does not really know what the indeterminate workings in him are, but they deeply influence his happy or unhappy mood in life.

It must be said again and again: the soul puzzles are not the same as those we experience in nature; the soul puzzles are those that are experienced inwardly, that flood up from the deep undercurrents of the soul and that must first be interpreted. Therefore, my dear audience, every scientific discipline – against which, of course, as has been emphasized here many times before, I have no objection in its legitimate field – therefore every scientific discipline has little to do with the actual riddles of the soul. We can see this, and I would like to give two examples. We can see it in all of modern scientific thinking, how helpless science, which celebrates such great triumphs in other fields, is when it comes to the soul, despite the fact that the greatest existential riddles are connected to the human soul. I would like to recall two examples, which, however, are deeply significant for what is there and for what is scientifically necessary in order to penetrate into the actual field that man experiences as a soul riddle.

It is now almost half a century since the great physiologist du Bois-Reymond gave a speech at the 45th Naturalists' Conference in Leipzig that must always be referred to, despite the fact that it has been talked about an extraordinary amount and has now almost been forgotten and disappeared from the discussion. This speech was about the “limits of knowledge of nature”, and du Bois-Reymond rightly states on the one hand, the limits of knowledge of nature, the material world in its essence. He says: Wherever matter comes into play, the human mind cannot penetrate. It penetrates from the external observation of the external sensory phenomena to the revelation of material existence, but it cannot specify what matter itself actually is. This is the one limit du Bois-Reymond indicates. He indicates the other limit as that of human consciousness, but today this is nothing other than the human soul. He says: Even with the most complete knowledge of nature, one cannot even gain any idea of how the simplest sensation comes about in the human soul. Even if one knew quite clearly how carbon, hydrogen, nitrogen and oxygen atoms move in the human brain, one would never be able to fathom from a clear insight into these movements how the simplest sensation – “I see red”, “I smell the scent of roses” – comes about, that is, how the first elements of mental life come about.

And du Bois-Reymond is actually completely right in this statement. There is a second limit for external natural science here, except that du Bois-Reymond's conviction is the one that must be overcome through anthroposophical research. Du Bois-Reymond believes that the limits of knowledge of nature are the limits of all science. Therefore, he says: If you want to penetrate into this realm of the spiritual and soul, you have to do it by means other than scientific ones. Because where supernaturalism begins, where, in other words, one enters the realm of the spiritual and soul, that is where science ends. This is precisely what anthroposophical research wants to defend before the world: that science does not have to be limited to the external-natural existence, that science can develop the means to penetrate into the spiritual-mental as well.

The other example I want to give is that of an excellent personality, Franz Brentano, who wanted to establish a psychology entirely according to the method of modern natural science. That was his ideal. I have — dear ladies and gentlemen — discussed the whole state of affairs underlying Franz Brentano's research in detail in the third part of my book 'Von Seelenrätseln' (On the Riddle of the Soul) and would like to mention only a few fundamental points here. Franz Brentano then tried, at the beginning of the 1870s, to write a psychology, a psychology. The first volume appeared in the spring of 1874. The second volume was promised for the fall; it never appeared. The whole work was intended to be in four volumes; except for the first volume, nothing ever appeared except individual attempts, which, however, are always only attempts. The whole work remained a torso. In the work mentioned, I have discussed why this had to be so. Franz Brentano wanted to conduct research into the life of the soul in the same way as in the natural sciences, and in this first volume one finds a remarkable confession by Franz Brentano. He says, for example: With this scientific research, it is indeed possible to modestly find one's way in the details of mental life. One can indicate how one representation connects with another, how one representation separates from another, how certain feelings attach to representations, how volitional impulses attach to representations, how memory works, and so on. But if, as Franz Brentano says, we have to content ourselves with investigating only these details of mental life, and if knowledge of the most important questions of human existence has to be bought at the price of this strict scientific method, where would that leave us? For Brentano finds justified the longing, already present in Plato, in Aristotle, in ancient Greece, to lead what can be investigated in the individual soul to the great questions from birth to immortality. And it would be sad, says Franz Brentano, if, in the desire to be scientific in the exploration of the soul life, one had to renounce knowledge of what happens to the better part of man in us when the physical part is handed over to the earth at death.

And it is evident from what Franz Brentano has expounded in the first volume of his psychology that his whole scientific yearning is to lead the individual questions, which basically can touch the wider public little, which this wants to leave to the scholar, but to lead these individual questions on a long path to the great questions of human immortality and the divine-spiritual content of the world, as it is reflected in the soul. But Brentano could not find this way out of his scientific way of thinking, and because he was an honest researcher, he left the following volumes, for which he could not find a research path, unwritten until his death a few years ago.

I would like to say that it is precisely this researcher's fate that shows in the truest sense how tragic it is that what is often recognized today as the only scientific approach must falter when faced with the great riddles of the human soul. That is it – I must say it again – that Anthroposophy must defend before the world today: that the path that Brentano could not find out of natural science, out of mere natural science, can be found, dear ladies and gentlemen! And it can be found if we do not stop at the ordinary abilities of the soul, as they present themselves in the outer life and as they are used in ordinary science.

I have often spoken of the fact that there are dormant, let us say with a scientific term, latent cognitive abilities in every human soul that must first be brought up out of this soul, just as certain abilities must be brought up out of the child through external education. Once a person has matured to the point where they have developed ordinary cognitive abilities, they must undergo such an inner education through devotional inner soul exercises. In this way he can develop those abilities in the soul through which it is no longer unclear what I have characterized on both sides as human, enigmatic soul experience; the experience in relation to the ideas, the experience in relation to the will impulses, so that, as it were, the human soul process becomes transparent, so that one can penetrate into what is actually going on in the human life of ideas and the human life of will. For without penetrating into these everyday soul puzzles, one cannot find the way to the great questions of immortal existence and the divine-spiritual content of the world, in which the human soul also originates.

Now, in my lectures here, I have often described how a person can do inner exercises, purely soul and spiritual exercises, through which he awakens the otherwise dormant cognitive abilities to existence, so that they can really help him in his knowledge. I have pointed out how one can strengthen one's own imaginative life. Just as we strengthen a muscle when we use it continually in work, so we can strengthen our imaginative life when we work at it in the way I have described in detail, for example, in my writing “How to Know Higher Worlds.” If we direct this life of imagination through inner, soul work in a certain direction, if we move certain easily comprehensible images into the center of consciousness and always devote ourselves to this kind of imaginative work, to which we would otherwise not devote ourselves. I can only hint at this in principle here, but you will find clear indications in the work just mentioned and also in the second part of my “Occult Science” that the imaginative life of the human being can become something quite different through such meditation and concentration exercises of thinking. I would like to say that a stronger, more vigorous life of imagination can be produced without any kind of abnormal action, but through the mere further development of what is normal in the life of thought, in the life of imagination in man. And by generating this stronger imaginative life, by elevating ourselves through meditation and concentration above that which is actually merely pictorial in our ordinary imaginative life, we come to what I call in the books mentioned, the imaginative presentation that is rich in content.

This imaginative presentation, lives with such an inner liveliness in the mere thought, as otherwise the human being lives in his outer perceptions. But through this — my dear audience — one gradually comes to the point where the life of presentation is no longer this merely abstract, this — I would say — merely pictorial, but through purely inner research, which is, however, pursued with the same seriousness as any other kind of scientific research, through inner research one makes the discovery that the soul, which otherwise could only fill its mental life with the results of external impressions, that the soul is inwardly filled by forces that, as it were, shoot into the soul life. The images are no longer just this light liquid when they are formed through meditation and concentration, but they are permeated and imbued with forces that I would call formative forces, forces that make up an inwardly spiritual-plastic element. And after some time, one discovers that through this development of the life of imagination, one grows together with that which the formative forces of the human body itself are. After some time, one discovers that the life of thought is, so to speak, nothing other than the rarefied life of forces in human growth. That which inwardly shapes us plastically in the physical body from birth to death is – I would say – in a rarefied state our life of imagination in ordinary consciousness.

We look at the newly born child. We know, dear listeners, that in this newly born child, the formative forces are at work in the brain, shaping the body. We follow the growth of the child, how it radiates straight from the plastic brain activity, we follow it to a certain point in human life, until the teeth change, until around the age of seven. We will, by feeling this life of strength that pulsates in man, that is vividly active in him, by feeling this first as something indefinite. We will, on the other hand, by powerfully developing our life of imagination through meditation and concentration, be unconsciously led to the same element that worked so vividly in us from our earliest childhood. And this is a significant discovery of the inner human life: that one can strengthen one's imagination in such a way that one can make it so intense inwardly that one then feels oneself in that which is the formative forces of the human being, which formative forces are in one's growth, in one's metabolism. However strange it may still sound to today's research. It is the case that it is possible, by strengthening the soul life, to grow into that which then, in a sense, takes us up as that which plastically shapes our outer physical body as its formative forces. One grows through the life of the imagination into reality, one grows into a formative element. And in this way one gets to know – dear ladies and gentlemen – what lies behind the mere thought process. One learns to recognize how a spiritual, with which one has now connected, works on the human organism from birth to death. The life of the imagination acquires its reality, the life of the imagination is no longer the mere life of the image, the life of the imagination becomes a life of strength that is inherent in existence itself.

And only through such an insight can that which - one could say - the undercurrent of anxiety, of fear, produces in the human soul, can this fear, this anxiety, be overcome from consciousness, so that it is indeed not a theoretical solution to the riddles of the soul that anthroposophy points to here, but a thoroughly inward, practical solution that can be experienced. Anthroposophy must point out that, as a result of its research, human consciousness can be opened to an understanding of what lives in the human being, which — I would like to say — only appears to be so diluted that it emerges as our ordinary life of imagination, but which, in truth, is the inner sphere of growth of our existence. And on the other hand, when a person loses their center of gravity in their mental life and gets caught up in a fearful undercurrent of their soul life, they can absorb the results of spiritual science anthroposophy about the mental life and can maintain this mental life through the path of knowledge. Anthroposophy does not offer a solution to this soul riddle by putting forward a theory, but by putting forward a result that the human being can fully grasp with his or her common sense and that then — by lending heaviness — occurs in the life of ideas for his consciousness, for his soul life, so that into the soul mood, into the soul condition, solving riddles can flow that which Anthroposophy seemingly asserts as mere knowledge of the life of ideas. On the one hand, we recognize how the human being is a formed being, how he appears as a whole in a certain form, how his individual organs are formed out of the spirit and how we, in order to be free beings, can act not only through these inner forces but can also surrender to free mirror images, how we can develop our mere pictorial representations into a plastic form.

What is presented here, I have - my dear audience - explained in the early 1890s of the last century in my “Philosophy of Freedom” by showing that man is a free being precisely because he can live in pure thoughts that are not related to any external reality for his consciousness, that he can shape his moral impulses in these pure thoughts. One is faced with the fact that one must carry out something oneself if one's mirror image is to change; mirror images do not determine one causally. One would never become free if one were determined by a reality in one's ordinary consciousness. In one's ordinary consciousness, ideas live as images. One is not determined by them, just as one is not determined by mirror images. One is free. In order for him to be free, his life must be distinguished from that which permeates it plastically as a growth force, as a growth body – one could say – as a body of formative forces. But the human being must pay for this life in freedom with the characterized anxious undercurrent in his soul life. And so, in his ordinary consciousness, the human being must come to fully experience his sense of freedom, but also, as a polar opposite, be able to contrast this experience of freedom with what anthroposophy can give as a way of strengthening the life of ideas in the manner indicated.

But if we continue along this path, we move from what I would call the very rarefied, purely pictorial life of ideas to that which is real, which lives and forms in the human being. It is not the physical body, it is not the physical organs, it is a supersensible force, but it is there. One grasps something that lies outside the physical body. And one can penetrate into it by simply pursuing the riddles of the soul on one side; one can penetrate into that which, independently of the human physical body, has a supersensible reality in man. One advances to what, through birth or through conception, let us say, as a human physical body, is prepared by mere hereditary relationships, by mere external natural facts, what is preformed as a human body. One learns to recognize how the inherited traits, which come from parents or ancestors, connect with the whole body, which is formed in the maternal organism, from the spiritual world, and how one finds this again in life when one strengthens one's imaginative life. One arrives – I would say – at one side of the question of immortality. We look at what is immortal, what is eternal in human nature, because it penetrates from a spiritual world through conception and birth into what is humanly physical, and because it continues to have an effect even during earthly life as the inner, plastic formative power with which we connect by strengthening our thought life in the manner indicated.

Thus, dear attendees, anthroposophy offers the perspective that someone like Franz Brentano was looking for. Brentano also began with an investigation of thoughts, but he left thoughts as they are in ordinary consciousness. He limited himself to merely registering what is present in ordinary consciousness. Only the strengthening of the thought life through meditation and concentration leads this thought life to the inner, plastic formative power. And it really leads to the path that begins with the simple, everyday thought and ends with the spiritual-soul element of the human being that lived there before birth, before conception, in the spiritual-soul world itself and that connected with the powers of inheritance, with the physical powers of the human body. There is no other way to solve the riddle of the soul than to find this path from the simplest phenomena of everyday life to the great riddles of existence.

I have — my dear audience — so far pointed to what man can achieve in relation to his thought life. There he comes to that which, as it were, drives man out into space, which plastically permeates the spatial corporeality of man, which lives itself out in the form, which descends from the spiritual world, as I have indicated, and flows into the outer form of man, and also into the form of his inner organs. But that is only one side of human life. And the soul also participates in the other side of human life, if we can also develop the life of thought through meditation and concentration. If we do not develop the life of will on the other side in such a way that one can say in the proper sense that it is strengthened, but rather develop it in such a way that we make it more devoted, more spiritualized.

This can be achieved by, in a sense, tearing ourselves away from our everyday life of will. I have again given many individual exercises that would have to be practised for years — spiritual science is no easier than research in an observatory or in a clinic —. But I would like to pick out a few individual exercises to indicate the principles involved. When we consider what functions as will in ordinary thinking — for there is always a will present in thinking, thoughts are shaped by the will, the thought-life is only one side of it, in the life of the soul will is always interwoven with thoughts and thoughts with the will. When the will element that lives in the thoughts is thereby torn away from its usual course, which adheres to external physical facts, for example, by presenting something backwards, let us say. While one is accustomed to presenting a drama from the first to the fifth act, we present this drama backwards, from the last events to the beginning. Then one proceeds to presenting external facts backwards. For example, one can imagine one's usual daily life in reverse, proceeding in as small portions as possible, from evening to morning, even to the extent of imagining going up a staircase in reverse, imagining it as going down backwards from the top step to the penultimate step and so on.

Because we are accustomed to always thinking in the same sense as the external facts unfold, thinking actually plays a passive role for us in relation to the will that unfolds in it. It becomes actively inwardly active, permeated with inward initiative, when we train it through such exercises as retrospection, where we tear it away from the course of external facts and make it rely on itself. For when we reinforce what we achieve in this way through careful and energetic exercises with truly serious self-observation, observing what we do as a person of will as if we were standing next to us and observing ourselves piece by piece in our development of will; or also when we would go over to action, when we do exercises for the purpose of making a resolution and then executing it with iron energy, so that we live completely in the element of will. I just wanted to mention in principle such exercises that not only tear the will away from external facts, but also from its and its being to the body itself, which make the will independent, spiritualize it - then we actually come to a development of the will in this way, so that we experience ourselves with our soul life, which now develops the will, outside of our body. It is a significant experience.

But only through this does one begin to understand what the will is. In ordinary life, the will is bound to the organs. We see it unfold as we move our limbs. We observe, as it were, only through our thought life the processes, the effects of our will. We see into it when we have torn it away from the body, when we experience it in itself, becoming completely one with it. Then it is permeated by an elevation of the power that is otherwise also bound to our physical organism, permeated by the power of love. And that devoted element in the life of the soul is developed into a transparent, bright clarity, which otherwise — I would like to say — appears to us darkly as the emotional life of the will in love.

I know how little people today want to accept love as a force of knowledge. In ordinary life it is not. But when it is developed in such a way that the will is no longer rooted in instincts, in drives, in emotions, but in the pure soul, apart from the body, then this will is actually only understood in terms of its essence. And then it shows itself to be something quite different from what the thought element has shown itself to be. The thought element, in its intensified form, has shown itself to be that which shapes constructively, which — I would say — allows an organ to flow out, which culminates in human reproduction. The thought element unfolds as the plastic activity, from the soul into the human body. The will element unfolds in such a way that – especially when it is recognized separately from the body – one can then see how it affects the body. It unfolds in the body in such a way that it does not shape the physical in a plastic way, but the plastic-shaped is regressed, dissolved, atomized, made to flow. The will element is what constantly — I would like to say, I beg you not to misunderstand me — what constantly, the expression is meant figuratively, but it means something very important, what constantly burns the formed elements of the human being again, lets them rise in flames — spiritually speaking.

Human life, as it pours out of the soul into the physical body, can only be understood by looking at it, on the one hand, as this plastic element and, on the other hand, as the re-dissolving of the plastic element, as that — I would like to say — into the atomized, into the dissolving of the plastic element. And in that everything that unfolds as will in the human being is such a dissolving, atomizing, and melting element in the human body, this will-like element is what is now experienced as pointing the way to the other side of human life, pointing the way to death.

In the same way that we first get to know the spiritual-plastic element of the human soul through the plasticity of thinking, which enters the physical body through birth or conception, we learn to recognize how the will-like element dissolves the human body, but in the dissolution – I would like to say, as I said, figuratively speaking – pure spirituality emerges from the flame. We get to know the soul's departure from the body. In this way we understand death as a result of the dissolution of the will element. We understand what happens to a person in death because we understand what happens in the everyday act of will. Everyday volitional decision brings about a kind of combustion process in the physical body, but from this combustion process emerges that which is our inner soul life. What we feel inwardly as soul could not be there if we were always merely bodies, merely shaped in a plastic way. The plastic must be broken down, flow, and from the flowing of the plastic, from the continually being destroyed of the bodily, the experiencing of the soul arises. And we understand the departure of the human soul with death from the physical body, which only in an instant summarizes what is always unfolding in the will to the spirituality of the soul. Just as I experience my will in the present moment, how it forms a kind of process of combustion, of dissolution in the body, how through this destruction the spiritual comes to life in the human body, so I learn to recognize how, with the other destruction of the body in death, which is nothing other than the last effect of the will hidden in the body, how the spiritual returns again to the spiritual-soul world.

This is the living teaching of Anthroposophy that leads to the riddle of the soul. Anthroposophy is not a theory; it certainly wants to give knowledge, but not a theoretical knowledge, it wants to give a knowledge that is soul food. And in this way it can present the individual daily experiences of the soul being before the spiritual eye. From these individual experiences, it can then move on to the big questions of the soul's life.

Dear attendees, allow me to elaborate on this one detail so that you can see what anthroposophy is based on to guide people into the riddles of the soul. Allow me to give you the details of human memory.

Once you have developed the intensified life of imagination that I have characterized, and once you have also become familiar with how the plastic is continually being broken down by the life of will, then you can also see the inner soul processes with transparent clarity. One sees how the human being faces the outer world, how he receives his impressions from the outer world, how he then forms ideas, thoughts about these outer impressions, how he then after some time – or even after a long time – brings up these ideas as memories from certain sources, or how they also arise by themselves – as one says today – as freely rising memory ideas.

For anyone who wants to look at the human soul with an open mind, the mere emergence of these recollected images heralds a significant mystery of the soul. It can be said that, in a rather curious way, people have spoken of what the essence of memory actually is. They have imagined – and sometimes still do today – that: Well, a person receives impressions through perception, they are evoked by his senses, then they are continued through his nervous system, he transforms them through his imagination. These images then plunge into certain depths of his soul life and then come up again when they are remembered. Now, no person who thinks impartially can form any clear idea about how these images, when we do not have them, are supposed to go for a walk down there in unknown depths of the soul's life, only to come up again when they are needed, either through arbitrariness or because they want to lean against something that appears as a new perception, as a new impression of the outside world.

Anthroposophy goes beyond this to the real, true observation of the human soul life itself. It sees through the intensified life of imagination and the spiritualized life of will, it sees through the whole process that takes place from the perception of the external thing through the formation of imagination, through the formation of memory, to the re-emergence of the remembered imaginations. One would like to say: in that anthroposophical research penetrates to the forces of knowledge through such a shaping of the life of imagination and will — as I have indicated — the whole soul and bodily process, the way these two interact with each other, is transformed in such a way that, if I may compare it, something that I have before me as something very dark and opaque is suddenly made transparent by being illuminated. The whole human soul process becomes transparent through this strengthened life of imagination and spiritualized life of will.

And what do we now see in relation to what I have indicated? My dear audience, we see how external impressions stretch for miles through the senses, how the whole process continues, and how, in fact, what I have described as the formative, plastic element of the thought life, of the intensified thought life, how that works in the ordinary process of perception as a continuation. I perceive outwardly, but it is not only the abstract thoughts that I have in ordinary consciousness that work in me, but also that which is merely fathomed by spiritual science, that works continually. This plasticity in these representations has an effect down into the depths of the human soul and body. And then, when this has happened, when the thought has had a formative effect in the depths of the soul and body, then the person moves on to something else. A volitional decision is at work, the will is at play, but the spiritualized will is present. In that part of the human being that is connected to the outer brain, this will unfolds. It breaks down what is there for the ordinary consciousness by dissolving the plasticity of the brain, it breaks down what the impression has built up, so that we have an outer brain surface – if I may express myself crudely – spread over substrates, but where the plasticity continues to have an effect.

Now let us assume that I remember something in an arbitrary way, then it happens in such a way that I unfold this will out of a certain series of images. The development of the will is in turn connected with a breakdown, if external impressions do not now penetrate again, and the fact that these do not come is ensured by the development of the will, which is a breakdown. And this dismantling allows that which is in the subsoil to emerge as a sculpture of the human being when the memory is voluntarily recalled. If free-rising images come up, it happens the other way around. There is some external impression present that forms into a thought. The thought is vividly active. It is imprinted on the brain. This plastic activity is similar to the plastic activity that once developed in the substrate that which can live in the substrate in a certain form. This lives in the plastic activity that the thought has now formed.

In short, as you can see, the life of the soul becomes transparent in this way. You learn to recognize it in its inner plastic structure, in its continuous extinguishing, burning away through the will element. And by learning to understand every single moment of life, one learns to grasp in these currents of life what the great questions of life are. One learns to recognize from the thoughts that which enters into physical life through birth, and one learns to recognize from the will that which moves out into the spiritual world through the death of the human being. In this way, the results of anthroposophical research emerge as something that penetrates from the details of life to the enigmatic essence of the human soul.

In this way, my dear audience, by recognizing how thought already works vividly in ordinary memory, as if something is being formed in the body. In memory, we also experience how that which is not yet in the body, but connects with the body through birth and conception, how that intervenes in the body in a plastic way. We get to know the human life element in this plastic formation because we get to know the individual plastic element that already appears in the formation of memory.

Anthroposophy wants to look at the riddles of the soul with a full life! This should be understood as the essential thing about anthroposophical research: that it stops everywhere at the scientific conscientiousness to which one has been trained today by the great, powerful advances of external natural science, but that, by stopping at this conscientiousness, it simultaneously goes beyond what mere external observation and mere external experiment can offer, that it progresses from the abilities which, precisely by their special presence, make the human soul a mysterious being for the human being himself, that through the development of these abilities it leads to the soul's riddles being solved not theoretically but practically.

There is no need to fear, dear attendees, that someone who is on the point of view of such a so-called solution of the soul's riddle questions might one day want to present it as a finished thing, as a completed realization of what solves the soul's riddle, so that the soul could then fall into inertia towards its own life, into carelessness. No, my dear audience, the soul poses the riddles that I have presented today as the living, as the experienced soul riddles, the soul poses these riddles in every moment of life, and in every moment of life we need the results of spiritual research anew, which have a balancing effect on that which arises so mysteriously from the dark depths of the soul. What I have called the anxious current of human soul life, what I have called the wrathful undercurrent of human soul life, is nothing other than the inner call of the human soul not to take itself for granted, but to take itself in full, continuous experience, to take itself in such a way that this human soul is constantly a mystery to itself, that it constantly needs the solution to this mystery.

And it is precisely this kind of ongoing solution to the mystery of the soul that anthroposophical research seeks to offer, linking to the reality of existence in such a way that one can say – if I may use a trivial comparison – Just as a person in their physical life is a being that must constantly take in nourishment, that cannot be satisfied with a single intake of nourishment because it consumes this nourishment, because it connects this nourishment with its life process, so it is also with what is offered to us by anthroposophy as the result of the riddle of the soul. Its intense inner effectiveness eludes us if we do not continually contemplate it, if we do not continually progress. Because we are dealing with a reality in this area – not with a theory that can be learned and memorized, as with the reality of nourishing oneself – we are dealing with something that must penetrate the continuous process of life through anthroposophy.

And it is indeed so - the human being will become aware of the following, especially when he deals with the results of anthroposophy in relation to his own soul puzzles: Learning – dear attendees – however strange it may sound, it is a truth that anyone who deals with anthroposophy can experience, especially with regard to the riddles of the soul. Basically, you cannot learn anthroposophy. You can let its results approach you, you can read books, listen to lectures. But if you do not continually experience what you have absorbed in this way, if you do not connect it with the human soul in an ongoing process — as you continually connect the physical substances of the external world with the physical processes through the process of nutrition and metabolism — if one does not connect with the soul processes that which is presented in anthroposophy, one will see that it loses its significance for the soul, just as the physical loses its significance for the body if it is not continually introduced into this body. And just as hunger and thirst express the absence of physical nourishment, so does a being that is anxious and pathologically irascible, emerging from the depths of the soul, express what needs to be influenced by a real knowledge of the spiritual significance of the life of imagination and will. And if a person advances by always being able to cultivate in his consciousness, as a nourishment for his soul, what anthroposophical research gives him, then he finds what he needs to balance his soul life, what he must feel and experience as a continuous, living solution to the continuously living riddles of the soul.

And it must be said again and again: Anthroposophy does not depend on this – although by allowing and examining what is set out in the books mentioned, one can set out on the path of independent anthroposophical research – that every person can verify through anthroposophy what is presented in anthroposophy. Even if you don't do that, you can still use your common sense to find what is in anthroposophy. Without becoming an anthroposophical researcher, a person can use their common sense to follow what the anthroposophical researcher claims. But apart from this common sense, a person has something else. Even if he is a layman in the fields of physiology or biology, he does not know the chemical composition of the food he eats, but he tests what the food really is for the human being by consuming it and combining the forces with the forces of his bodily processes. In this way, he can unite the results that anthroposophy offers him, the way it shows how to solve the soul's riddles, with his soul life, and he will find that it satisfies him emotionally.

And what are soul riddles in front of this anthroposophical forum? Soul riddles, grasped in their liveliness, are nothing other than the expression of soul-spiritual hunger and thirst. And the solution to the soul riddle is basically nothing other than the assimilation of true spiritual content, true spiritual beings, which unite with the human spirit and with the human soul life. And so, I would say, spiritual saturation, which must continually repeat itself, is the solution to the riddle of the soul. The more vividly one grasps the process and the more one realizes how anthroposophy seeks to reach into every aspect of practical life, how it seeks to take root in the most mundane things and reach up to the great riddle of existence by introducing man to the divine spiritual source of existence, by leading him to his immortal self, the more one will realize that anthroposophy cannot be theory, but something that can be experienced. R

From this point of view, dear ladies and gentlemen, anthroposophy tries to have an effect on the most diverse practical areas of life. From this point of view, it has tried to shape what I have often discussed here as the founding of our Waldorf School by Emil Molt, what is being attempted in the practical social field.

Anthroposophy, as you can see, solves the riddle of the soul by addressing the whole living human being, body, soul and spirit. In doing so, it overcomes the one-sidedness of the knowledge and soul life that would necessarily arise with the fully recognized results of modern natural science in their field, which is also seen as a triumph of anthroposophy.

However, ladies and gentlemen, people would take note of this and would pay attention if anthroposophy were not so misunderstood, as happened, for example, during the past summer here in Stuttgart at the Anthroposophical Congress, where Dr. von Heydebrand, in a lecture that was also printed, presented the one-sidedness of mere external experimental psychology, based on Waldorf education. Not because opposition should be taken against this experimental psychology – it will be possible to appreciate it in its own right and its results in the right way in its own field if, on the other hand, what is explored so externally can be permeated with what can be achieved spiritually and soulfully by anthroposophy. For Anthroposophy comprehends that which works out of spiritual-soul worlds into the physical body of the human being; this is comprehended.

But in this way all outward research can be enlivened, education can be enlivened, medicine can be enlivened – this too has been dealt with in earlier lectures here – and social life can be enlivened.

Here, too, I would like to point to a fine example in the lecture given by Emil Leinhas at the above-mentioned congress, which is also printed here and which explains what economics, which has arisen from merely imitated scientific methods, cannot achieve. A start has been made here for a real recovery of social life that emerges from the spiritual and soul. And what is the ultimate reason for this?

Through anthroposophy, we can see how thought has a formative effect. Now, thought not only has a formative effect in the human body as the soul-spiritual element, it also has a formative effect if we can introduce it into human social life in the right way as social ideals, and the will that has been understood in the right way also works in a social relationship. For just as we know that the human body is dissolved through it, so too that which, as a comprehended element of will, is properly introduced into social life, will recognize at the right moment when any institution has outlived itself and must disappear, so that its fruits can be reborn in a new form. Just as the soul and spirit rise up out of the physical in the way described, so the higher structures of social life rise up through the disappearance of certain external institutions that have outlived their purpose, through this disappearance working together with the plastic-constructive. I would say that the question of social riddles can also flow out into social life, solving that which is seen through in the right anthroposophical grasp of the riddles of the human soul.

But through this, the human being comes to understand himself in the right way, to be imbued with the right inner strength, with the true strength of his real self, which lives in human feeling, in human soul. Between the life of ideas and the life of will, there lives the always incomprehensible, always intangible, but no less tangible emotional life of the human being. And in this emotional being, for those who are able to look at life in this way, as I have characterized it today in relation to the riddles of the soul, they experience the eternal I, which goes through repeated earthly lives. Then one knows how to look at the plastic-creative, developed life of the imagination and the spiritualized life of the will, which breaks down.

In this way, one learns to grasp that in man which has entered him through birth or conception in such a way that it initially points back to earlier earth lives, to the state in primeval times when the outer cosmic was so little separated from the inner life of man that he needed not repeated earth-lives, but one of continuous spiritual, soul and natural progress in order to achieve this progress. One learns to look at repeated earth lives, at spiritual-soul lives lying between them; one learns to look into the future until a state where man will again have connected himself with the spiritual so that the repeated earth-lives lose their meaning, in that man elevates himself to the spiritualization of his existence — I would say — with an experience that strives from the mere inanimate into spirituality.

One is led through the solution of the soul riddle to the true solution of the riddle of the world; one ascends to the human soul, to the cosmos. But through this one attains living knowledge, living insight, which, as I have already indicated, is spiritual nourishment. Thus knowledge, as it is presented by anthroposophy, becomes a real inner support for the soul in the element where life is faltering. Security, sustenance and orientation in life can be found by seeking the spiritual nourishment that comes from anthroposophy. It is something that secretly makes us rejoice, that we could lose ourselves in, and it brings us back to ourselves, transforming it into inner support, giving our inner balance an inner center of gravity. And in the difficult moments of life, too, when we are often in danger of sinking in misfortune; we can find support in a mood of the soul that is inwardly sustained by the full awareness of the spirituality that fills the human being, where we become fully aware of that the life of thought is not in vain, that it can find reality in the power of the soul and the world, which gives plastic form. This gives support in the difficult moments of life, it places life on a firm foundation and leads in the right way to the end of life.

Sometimes words spoken before the turn of the millennium linger on. So we could be reminded here, in reference to what has been said today, of the saying of an old Greek pre-Socratic sage, who, out of an initially intuitive realization, speaks the weighty word: “When the human soul, freed from the body, soars into the free ether, it is an immortal spirit, freed from death.”

Yes, the riddles of the soul can be solved by real science. One can come to this conviction by trying to solve the riddles of everyday life of the soul through real spiritual insight. One can see a glimpse of the knowledge of immortality in the ordinary events of life. And he who can judge the individual unfoldings of thought, feeling and will aright, already sees the immortal in them. And he then looks up to the immortality in the all-embracing sense and thus comes to a real grasp of the eternal in human nature, which is rooted in the eternal ground of existence in the Cosmos, in the evolution of the world.

Dear attendees, Anthroposophy is regarded by many people who have only been superficially introduced to it as a more or less fantastic attempt to penetrate into a realm of the world by way of knowledge, a realm that a serious scientist should not concern with. For in fact, anthroposophy seeks to find the means to penetrate through real knowledge into those supersensible worlds in which the immortal germ of the human soul is rooted, and from which the human soul can learn its true nature. Now it is well known that even today quite serious scientists are already dealing with all kinds of abnormal soul abilities that occur in many personalities, which indicate that in the human being, indeed, quite different world connections are revealed than those that can be mastered with the recognized scientific methods.

But these personalities, who preferably turn to the abnormal human soul and bodily abilities, which then register what comes to light through observation in a completely scientific way, seek laws for this, which alone only truly give the anthroposophical spiritual paths. Since it seeks to lead the ordinary, normal human cognitive faculties beyond their ordinary measure, the anthroposophical path of the spirit often appears to them as something fanciful, as something fantastic, and sometimes they even categorize it as superstition. But it cannot be said that those of a visionary, nebulous and mystical nature could find particular satisfaction in what is considered anthroposophy today.

This anthroposophy certainly does not want to take its scientific attitude and conscientiousness any less seriously and methodically than the recognized sciences themselves. And even if it is true that there are a great many people today who, simply because of a certain dissatisfaction with life, run to everything that is somehow called occult, it must be said that very soon such natures in particular will not be able to find satisfaction in the strict, methodical thinking that is sought in anthroposophy as well as in other fields of science. This does not, of course, prevent some people from simply dismissing it with a slight wave of the hand because of something unusual in anthroposophy, since those who are interested in anthroposophy belonged to the neurasthenic or hysterical types! And so it is somewhat difficult to speak briefly about the actual essence of anthroposophy in an introductory lecture. I would like to do it by attempting to subject the research paths of anthroposophy to a consideration before you today and then hint at some of the essential results.

From these words alone, you will have gathered that, at least in spirit, anthroposophy seeks to emulate and live up to the ideal of the strict scientific method that has emerged in the last three to four centuries of scientific research. Anthroposophy does not want to be in opposition to the legitimate paths of scientific knowledge. It only wants to extend what science gives for the sense realm into those realms that can be described as the supersensible world, but in doing so, if it does not want to proceed in a dilettantish manner, it faces two very formidable obstacles that hinder human knowledge.

The first shows how strict scientific knowledge comes up against certain limits, how it can indeed lead to satisfactory results when it deals with facts, but how it immediately encounters unsatisfactory ones when it wants to go beyond the realm of facts that can be perceived or combined by the human mind. We know that the most serious natural scientists are very particular that these boundaries should not be crossed by all kinds of fantasies. It is precisely in this respect that Anthroposophy initially places itself squarely on the ground of scientific thinking. It is clear, however, that the thinking that humans apply in ordinary life and in science is by no means only suitable for the realm of external facts. Now, some try to move on to pure thinking in order to fathom what lies behind the world of sense perceptions. But human thinking does not dwell only on facts. Rather, having been educated through the social culture of the last few centuries, it has gained its own character from these facts, and by leaving philosophical speculation, it enters into unsatisfied areas, into a kind of emptiness. This is the source of the many disputes among the philosophical systems of worldview. And it is the source of the feeling that if one philosophizes into the world with thinking that has escaped from facts, one can subjectively guide the direction and current of thinking, and therefore what can be achieved must remain unsatisfied because it must carry an element of subjective arbitrariness of the human being. That is the one pitfall of philosophical world view speculation.

But there are people who, out of the deepest longings of the human soul, who strive for the knowledge of the eternal, feel unsatisfied with mere knowledge of nature, who understand the unsatisfactory nature of philosophical speculation left to its own devices, and therefore turn to a more or less unclear mysticism, in the belief that they can penetrate into the depths of the human soul through inner contemplation and, through this inner contemplation within human nature, recognize the eternal of the human soul beyond death and birth.

Those who look at these often sincerely meant mystical aspirations with an open mind will also be able to see through the deceptions into which man falls precisely through these mystical contemplations. After all, what man takes in for his ordinary consciousness are only external impressions and perceptions. These communicate with the soul, they are presented. They are felt and sensed, and the results of them ignite the impulses of the will. But after all, everything that is in the soul through ordinary consciousness is a result of external perceptions. And those who believe that they can already bring something eternal out of the depths of the soul with this ordinary consciousness cannot examine the inner life of a person in an unbiased way. Those who know how impressions that the human soul felt decades ago, impressions that it was not fully aware of, are processed internally, transformed in the realm of ideas and imbued with emotional content, how then these ideas can be brought out of the soul after many years, having undergone a complete transformation. If one is not conscientious, one might succumb to the illusion that one has brought something divine out of the depths of the soul, when in fact one has only drawn up something transformed that had been slumbering there for a long time.

I had to mention these two pitfalls at the outset because, in an introductory lecture, I can only create a sense of the strictness with which anthroposophy seeks to penetrate the supersensible world and how it seeks to avoid illusory paths in both directions. Thus, Anthroposophy recognizes that one can penetrate into supersensible worlds in a satisfactory way neither by the path of left-to-itself philosophical speculation nor by mysticism. By clearly recognizing this precondition for its own task, anthroposophy comes to say: Man, who is sometimes guided so surely by the practical tasks of life from birth to death and who is led by them into the triumphs of science, cannot, if he understands himself correctly, believe that he can penetrate into the supersensible worlds through all of this. Therefore, Anthroposophy does not appeal to these ordinary powers of knowledge, nor to abnormal ones either, but says to itself, there are dormant cognitive abilities in every human soul that can be brought up through conscientious, strictly regulated, methodical inner soul exercises. You have to have intellectual humility. You have to be able to say: I look back: what was I like when I was a very young child, when the world passed before my soul like a dream, how did I have to develop my abilities from week to week, from year to year, how did I have to bring them out of the depths of my human nature.

Now anthroposophy shows that it is possible to take all the soul abilities that have developed since childhood and, as a mature human being, to take their development into one's own hands and lead them to higher abilities. This is what distinguishes anthroposophy from the other fields of knowledge: the latter take the ordinary cognitive abilities into account, but anthroposophy begins where these sciences end, by developing these abilities into supersensible cognitive abilities.

This does not happen through some fantastic method, nor through external action, but rather in such a way that the same strict method prevails in its training, which is otherwise only known when one truly understands the essence of science. Developing anthroposophy is no easier than conducting research in an observatory or medical clinic. The exercises take years of soul-searching for the individual. I have described these in more detail in my books “How to Know Higher Worlds” and “Occult Science”. The main thing is to develop the human thought life of ordinary life, to strengthen it inwardly. Just as one can strengthen a muscle when it is used for work, so one can strengthen the imaginative life of the soul when it is directed in a certain direction. The strengthening of the human imaginative life should be brought to the center of your consciousness so that it occupies a manageable complex. It is necessary that the human being experiences this imagination as he otherwise only regards an external sensory perception. We must look at this external perception impartially, objectively, we must take it as it is. Exactly the same relationship must exist in the soul towards that which is practiced as meditative, concentrating thinking.

For this reason, it is good if the person does not bring any ideas from memory to these soul exercises, because these have become intertwined and transformed, but takes a completely new sentence or saying from some source. Then the content of the image is incorporated into the soul life, and all the soul activity seeks to concentrate on this single content. All the powers at work in the soul are directed towards this content, and this applies to all exercises. They must be subordinated to the human will; there must be nothing of suggestion or dream-like in the activity. As strictly as one is consciously devoted to a mathematical operation, so must one concentrate on a particular thought. This enables us to concentrate on a particular thought in a way that is otherwise only possible with external sensory impressions, so that the inner idea acquires exactly the same vividness and vividness as an external experience. Through these deliberate efforts of thought, one comes to face thought itself quite differently. Only now do we learn to recognize that our ordinary thought life, devoted to external facts or memories, is bound to the human organism. This new thinking is inwardly pictorial. One's soul life leads into a pictorial experience, into an experience that I have called imaginative, not because mere imaginings are to be achieved, but because the human soul can indeed enter into an inner plastic image life and because it feels in it how it becomes more and more free from the body and gains more and more disembodied soul life.

But one thing must be clear: at first everything that is attained is an inner subjective experience. Those who approach anthroposophy seriously will see the enormous difference between this new thinking and the morbid, hallucinatory. Those who have only a superficial knowledge of anthroposophy point out, in a misleading way, that the higher soul abilities that are praised can be nothing other than what predominates as dream-like soul experiences in visions and so on. In truth, anthroposophy is directed towards the opposite pole of what is pathological. There, the person loses their ordinary consciousness; the hallucinator lives in their hallucinations; the suggestible person lives solely in the experience of this dream-like, illusory state. Those who direct their soul life towards real imagination know that at first they only experience images, but they always have a second personality, a consciousness, alongside them, just as they do in ordinary life and in science. They have their human personality with everyday, healthy common sense, which can constantly control and subject to criticism what arises as a second, imaginative consciousness.

But what must go hand in hand with such exercises, so that not only the concentration of thoughts is practiced, the directing of the soul's abilities to some complex of ideas, so that one may gain an inner strength, is the same arbitrariness in the opposite activity. One will soon notice when concentrating in this way that these thoughts take up one's attention, that one can become absorbed in them. Now one must learn to use one's free will in such a way that one can bring such ideas out of one's consciousness again and suppress them just as arbitrarily as one has taken them in. On the one hand, we see the invigoration of the soul life in the absorbed complex of ideas, and on the other hand, the redirection of the same. This empty consciousness is not a state of sleep, but a full consciousness that has consciously eliminated a mental image.

Once you have done these exercises, you will be able to survey your life from birth onwards, but inwardly. We have a current flowing in the depths of our soul from which we can bring up one or the other memory, but usually only in fragments and temporal fragments. But by reaching into the imaginative life of the soul, we grasp the individual elements of it all at once in a tableau, we have before us the basic forces that form it and how they have been working in man since birth. It is as if the time during which we usually review our memories had become a single moment. This is the first supersensible experience we have. We see through the entire stream of our life on earth. Man feels within himself a second supersensible body that cannot be developed with the physical one, it can only be recognized through imagination. Furthermore, it is something that is not limited as a single form in space, but something that runs in time, although it can be seen in a single tableau. I would like to call this second supersensible corporeality of the human being the formative forces body, the etheric body. One comes to see oneself inwardly, how one inwardly guides one's abilities, how one comes to one's moral forces, and so on. One learns to recognize oneself as a whole human being in the course of time. One cannot paint this formative body other than as a flash of lightning that can only be captured in a moment, as everything in constant motion allows only a momentary reproduction, as one cannot philosophically speculate on what one directly perceives if one continues in the described manner.

Once the soul faculties have been strengthened, it becomes possible to suppress everything comprehended in its totality, as previously the individual pictorial components, so that one now produces an empty consciousness and becomes capable of exposing oneself to a world and waiting to see what now enters into this world. What enters the human soul is quite different from what is present in the world we are accustomed to in the senses. For what now enters the empty consciousness is the supersensible, the eternal spiritual of the human soul. One has received the power to survey the spiritual-soul realm! One experiences the moment of each individual memory, as it was before the soul had connected with a body through conception or birth. One experiences the spiritual-soul as it was when the human being was still rooted in the spiritual-soul. In this way, one gains an insight into what is given to the human being not only as a result of his physical body, but also in terms of the forces of heredity. One sees how these forces work their way into the physical body, but what was already there before it took possession of the body, before the first appearance of the body in a spiritual-soul world. We arrive at the creative aspect of the soul-spiritual by juxtaposing the mortal human body and that which works into the forces of inheritance. Then we will come ever closer to an understanding of the immortal part of the human being. This level of knowledge is the inspired one. Just as the breath is first in space and then processed in the body, so the spiritual-soul enters into the human mortal body, and by recognizing it, we speak of inspired knowledge.

In this way, the human being has gained the preparation not only to strengthen his world of thoughts, but also to advance his world of will through a spiritual training that goes beyond what is possible in ordinary life. On the one hand, it must be pointed out that one can only penetrate into the supersensible worlds by transforming the thinking of ordinary life, and so one recognizes that anthroposophy begins where ordinary science must end.

However, one only reaches one side of the supersensible existence. Just as the life of feeling is found between will and thinking in the complete human soul, so too must this life of feeling and will be further developed in a similar way. Again, it must be practiced with strict conscientiousness, just as one can also tear the will away from the human body. This then takes us to the other side, to the side of death, which leads beyond death to the human soul. The exercises of the will strive into the supersensible realm, and must therefore be linked to those parts that already fall from the supersensible into ordinary life. This, in turn, can be achieved in a wide variety of ways; I refer the reader to the books already mentioned. I would like to give only a few examples here, by means of which the liberation of the human will from its bondage to the body can be achieved.

In human life, the impulse of the will is permeated by our instinctual life. But we can arrive at exercises of the will precisely by considering how everything that is isolated in the intellect becomes a unified whole in the soul. When we think, the element of the will lives in our thinking. If we consider how our inherited thinking unfolds in ordinary life, we find that It adheres to the sequence, the course of events. We abandon ourselves to our thinking, more or less passively, to the course of events. Even if we free this thinking logically, it happens in such a way that we want to understand the course of events logically with our logic, but we do not move away from it! Only when we tear thought away from its usual mode of activity, when, for example, we imagine a drama piece by piece from the last scene to the first, or when we review the day in the evening backwards to the morning, going into as much detail as possible, so that we fully engage our soul life, or when, for example, when climbing several floors, we follow the staircase backwards to the first one, and thus gradually make a strong willpower a habit, you also tear the will away from ordinary life and achieve a transformation of the soul's will, until you learn to watch your own actions as you can watch a foreign personality. One must acquire a certain skill in walking alongside oneself and controlling oneself like a stranger, in exercising the will to undertake things that one then conscientiously carries out. In this way one comes to detach this will so completely from the physical that one knows: You now want outside of your body! The life of feeling then connects on both sides, it transforms like the life of thought and will.

But since it is the most intimate part of the human soul, it should not be artificially developed, but this life of feeling follows human development into the supersensible world.

We learn to develop the necessary enthusiasm for what we encounter in the spiritual worlds, seemingly for objective reasons. When the will is freed in the above way, one reaches the third stage of supersensible knowledge, which is called intuitive. There the word is applied when the soul is truly able to place itself in the spiritual world, free of the body. By ascending to this intuition, man becomes acquainted with that which continues to have an effect in him after it has come into the human body as his soul and spirit through conception and birth. He learns how the soul detaches itself from the human being, what is spiritual and soul-like, what is independent and immortal, what enters the gate of death when the body is left to decay – then what is intuitively seen enters the spiritual and soul world.

In the nineties, I tried to address the problem of freedom in my “Philosophy of Freedom” and to show that the question is not posed correctly. The truth is that man is dependent for a large number of actions, but that he stands out, develops into a free personality by learning to shape his will impulses, grasped in pure thinking. Only in these areas, in the impulses that underlie our truly free actions, do we have a presentiment of what also lives objectively in the human being and what enters the spiritual-soul world after death. In “Philosophy of Freedom” I called this the moral intuition. A higher stage of development is formed by cognitive intuition, in which we gain a complete overview of immortality, that the spiritual soul enters through the gate of death to further paths in the spiritual-soul world. After recognizing the eternal nature of the human soul in this way, one also gets to know the soul's environment before it enters the body and after it has left it. Not only does the outer world of the senses open up, but the developed powers of the senses can penetrate into the human soul. They are able not only to bring up what is nebulous and mystical, but also to see the truly eternal in the human soul. By having the spiritual and soul life of the human being concretely before us, we can distinguish the two worlds from each other, what belongs to the spiritual-soul and the physical-bodily. By getting to know these two worlds, one learns, precisely through the characterized intuition, to know something else in the human being, which connects with human feeling and is recognized as the essence of human feeling. Then the observation extends to the past, in that one not only beholds the soul before birth. Rather, one looks at the repeated earth lives, at what the spiritual world has gone through. One gains the confidence that worlds will continue to be experienced in the future, in repeated earth lives of progressive development. This becomes clear to him who beholds the affiliation of the human soul to the supersensible world.

And he recognizes that which rises to a higher existence of forces, which carries the acquisitions of both worlds from life to life. But he recognizes not only the human entity, but also the spiritual-soul entity, free of illusion, which lies within the sense world, but which is not recognizable to the ordinary faculty of perception.

By developing these abilities over time, one learns to look at this physical-sensory world, not as if one could no longer fully trust common sense, but by developing the second personality alongside it, which has spiritual-soul senses that can see what it sees physically-sensually, also in a soulful way. One also learns to look at the cosmos differently. However, I am coming to something here where anthroposophy is even more antipathetic!

For example, in our ordinary lives we face the sun as a limited spatial being, we describe it in science in the familiar way. If we now acquire the higher cognitive abilities, then the sun presents itself to us in a different way. We learn to speak of something that is not limited within its contours. We get to know the sun-like, which permeates everything, which belongs to the human environment, which fills and permeates the world, which penetrates into human life. We can also clearly recognize this transformed sun-like quality in ourselves. It proves to be as related to us as any external object of perception. We come to understand how much that is sunny enters into the human being, how it strengthens all growth forces, how it makes us young, keeps us young, accompanies us through life, makes our nourishment a process, permeates us in ascending development — that is the result of the spiritual-sunny.

In contrast to this, we recognize the lunar. It permeates everything that is already stored in us from birth as the forces of aging, withering, dying, as descending life. From the mid-thirties onwards, the disintegrating forces in the human being gain the upper hand, the degenerative, retrogressive, morbid — all this lies in the lunar. We learn to recognize how everything in the cosmos affects the human being. In this way, we can see what we recognize from the relationship between man and the cosmos, beyond the stars. We arrive at a spiritual-soul cosmos through direct observation, not through analogical conclusions! There are no illusions here. Life immediately distinguishes reality from fantasies. Just as one can philosophically distinguish the mere idea of the heat of steel from the concrete touch of the hot iron rod, so does experience in the spiritual realm distinguish the merely conceivable from that which really is. And just as one progresses from imagination to inspiration, so one knows that one is progressing to a real world.

Thus, in a systematic development of the human powers of knowledge, the spiritual-soul cosmos with its immortal beings enters the ordinary world of the cosmos of the senses. In this way, by beholding the deeper-lying forces of the world and of human nature, one also comes to recognize how that which is in human nature transforms. As supersensible knowledge is attained, what otherwise appears in sharp contours dissolves. The human heart, lungs and so on dissolve into processes. One can only speak of the brain-lung-heart process. What is otherwise sharply defined in space becomes mobile. In this we see the sun-like and moon-like forces at work, and here the potential of anthroposophy is extended to include the fertilization of the individual sciences.

By looking into the process of becoming and building up in the human organism, into the becoming and degenerating plant and animal beings, by discovering the forces of the supersensible in the realm of dead stone, we find the relationships of the inner human being to the inner forces of the cosmos. There is a way in which anthroposophy can have a fruitful effect on the medical element. This is why we were able to start therapy with pathology. In Stuttgart and Dornach, we have a therapeutic institute based on anthroposophical principles. And it is possible to gain insights into irregular degradation processes and to recognize how this disease can be healed by building up forces. Instead of a medicine that only tries things out, we have a healing art that, on the one hand, takes in both the healthy and the diseased and, on the other, the healing. Here we have an example of how anthroposophy can have a fruitful effect on the individual sciences. [There is also a physical and biological institute in Stuttgart.] On the basis of scientific research, the supernatural is incorporated into the results. These forces also have a significance for technology and for practical life in a new form.

Anthroposophy also has a fruitful effect on the artistic side. This is manifested at the Goetheanum, the School of Spiritual Science near Basel. When Anthroposophy draws on the deeper human soul forces, it has an effect on and from the whole person. Just as the nut is governed by the same forces within as it is in the shell, so the artistic framework that Anthroposophy needs must be like the shell around the kernel, arising out of the same impulses from which ideas flow when they are born of spiritual insight. This is how the new architectural style in architecture, sculpture and painting came about. In a further progression, it realizes what Goethe felt in his soul when he said: When nature begins to reveal its true secrets to us, we feel the deepest longing for its deepest interpreter, art. — Art is a secret manifestation of the deepest laws of nature. Not through allegories or abstract symbols, but through the creation of real art forms, it shows that anthroposophy is not a theory, but direct life that can have a fertilizing effect in all areas.

The Waldorf School in Stuttgart shows what can be achieved in the knowledge of the whole human being in body, soul and spirit. The great educators do not stand in opposition, but by grasping the full human being in the child, the highest pedagogical achievement in education is already achieved. The Waldorf School is not a school of world view, and religious education is also given in the various denominations. The Waldorf school is an institution in which the practical implementation of teaching from morning to evening is realized with pedagogical and didactic skill based on anthroposophical knowledge. Teachers know what is developing in each human being at each age, they can read the curriculum and teaching objectives from the human being, they do not graft anything into him, but they develop in the child what already resides in the human being.

Finally, I would like to point out how the scientific world view, due to its one-sidedness in social terms, has reached a kind of dead end. What is to take effect in social life cannot, as Marx says, work according to abstract laws; one must look at the whole human being, the fully developed human being. Today, the one-sidedness that comes from the man of sense and intellect has already become a fact, as we see in Eastern Europe. It is this that makes us long for an understanding of the whole human being, of body, soul and spirit. Only that which has a real effect on life in the social sphere can have a healing and salutary effect.

Anthroposophy will continue to develop in this direction. During the various presentations at the Anthroposophical Congress in Stuttgart in the summer of 1921, it was shown how experimental education must be supplemented by the results of spiritual anthroposophical research, and how a complete education can only be formed from this. The bankruptcy of national economics was demonstrated by Director Leinhas. He showed where the real life-giving forces for a healthy social organization must flow from. Anthroposophy does not want to lead to a mystical, nebulous cloud-cuckoo-land, to those who despise ordinary everyday life, but the spirit is so powerfully grasped that we can also work creatively in the physical-practical , because the spirit that created matter should not flee from it, it, which is life practice, can submerge everything in the physical-material existence, so that it becomes more and more perfect in its further development.

And so anthroposophy wants to offer the knowledge that a large part of our contemporaries yearns for, even if unconsciously. I would like to summarize everything that has been said so that I can characterize the essence of anthroposophy.

When we have the whole human being before us, we look at him through our senses themselves as a sensual being according to his outer form. But he does not stand before us in the one-sided revelation of a new being. In him lives a soul permeated by spirit. The human being needs a conception of life that permeates him from the spirit. In the last few centuries, we have achieved great things in the field of natural science. However, we are still far from realizing its ideals. While we fully recognize the achievements of science, anthroposophy recognizes that this science is concerned with the outer formations of the world. Just as the soul permeates and spiritualizes the human being, science also needs something that is inspired by the spirit. Anthroposophy further develops science. For it wants to be nothing other than the spiritual, blissful element for the body of natural science. And just as we encounter people in life with souls permeated by life and spirit, so anthroposophy strives for natural science to achieve knowledge that can gradually become a soul permeated by spirit.

Dear attendees! Anthroposophy is currently regarded by many people who initially deal with it from the outside as a more or less fantastic attempt to penetrate into areas of the world through knowledge that serious science should not concern itself with.

Now, anthroposophy does indeed want to penetrate into those regions that are usually, more or less justifiably, referred to as supersensible regions, and in which the human being is rooted with his or her own deeper, eternal being. There are, of course, already scientific researchers today who are to be taken very seriously and who turn to all kinds of abnormal human abilities that point to the fact that the human being is subject to other laws and is connected to the world in other ways than can be determined by the usual scientific studies.

However, precisely those who turn to such abnormal human abilities, which they then, quite justifiably, only register scientifically and research according to their laws, often see the path that anthroposophy takes as a fantastical, nebulous, mystical one, one that must even lead to all kinds of superstitious beliefs and enthusiasm. Now, my dear ladies and gentlemen, one cannot say that in the long run, enthusiastic mystical natures can be satisfied by what anthroposophy actually is in its essence. Such natures, who, indeed, there are many such today, run everywhere where there is talk of anything occult, as they call it, such natures very soon find that Anthroposophy wants to be based on strict thinking, on that which can be described as a conscientious scientific method. And that is not really suitable for enthusiastic, nebulous and mystical natures. Of course, on the other hand, this does not prevent those who want to reject what is unfamiliar to them with a slight wave of the hand from finding that neurasthenic or hysterical natures and the like come to anthroposophy.

Now, dear ladies and gentlemen, in the face of this caricature, which is still very often presented of anthroposophy, it is not easy to characterize the essence of this research and this world view in a short lecture. I will try to do so this evening by first characterizing the paths by which anthroposophy seeks to penetrate into those areas that are not accessible to ordinary science. And then I will try to say something, at least in outline, about the results that are obtained in such ways.

One should not think that anthroposophy, as it is meant here, wants to oppose in any way what the unique scientific methods have achieved for human progress in the course of the last few centuries and especially in the nineteenth century. It must be accepted as a prerequisite that anthroposophy claims to be in full agreement with the scientific results of modern times, and that anthroposophy wants nothing to do with any abnormal human abilities, but only with an appropriate continuation of the completely normal human capacity for knowledge and soul. It is often believed that nothing of significance can be achieved through such a normal continuation and further development. Anthroposophy first has to fight against this prejudice. But here it encounters two formidable obstacles. And by becoming clear about these two obstacles to knowledge in a completely unbiased way, it wants to find a way to avoid them.

On the one hand, as I have already mentioned, we have the tremendous scientific research results of recent times with their great practical effects on life. Anthroposophy looks squarely at the views of those 'cautious' natural thinkers who are at the forefront of their science and who speak of the necessary limits of this knowledge of nature.

Initially, human knowledge is presented with that which comes from sense impressions, which is accessible to observation and experimentation, and which the human intellect can find in terms of laws within this sensory realm. Now, there is often an effort to go beyond this sensory realm through mere, self-directed thinking to realms that lie beyond the sensory world. These are the attempts that, through philosophical thinking, as it were, philosophical speculation, seek to go beyond the sensory realm. But anyone who approaches these subjects not as a layman or dilettante, but as a connoisseur of scientific methods, can also know, through the special way of handling thinking in natural science, how the thinking that our scientific conscientiousness has produced, how it does not only arbitrarily binds itself to the external facts of the sense world, but how, in more recent times, it has developed to its greatness precisely by adapting to the laws of the external sense world, by conscientiously following the facts that can be observed in the external sense world. And once one has gone through this process of seeing how scientific thinking follows the facts, then one also knows the uncertainties and subjective arbitrariness one encounters when one leaves the safe territory of sensory facts, the territory of observation and experiment, and surrenders to self-abandoned thinking.

This is why those who are approached by a world view that has come about through such thinking feel unsatisfied. They have to say to themselves: Yes, what one or another thinker, going beyond the sensory world, combines in his thoughts could have turned out differently if he had been differently predisposed. And it does turn out differently. The philosophical systems argue with each other, and the dispute between the philosophical systems justifies the very dissatisfaction that must immediately arise for the unbiased human mind when natural science crosses its borders in the manner just indicated. Now, anthroposophy is not at all inclined to think about nature in a different way than the strict natural scientist himself. And what it attempts to fathom about the supersensible worlds is only meant to be a genuine continuation of the unified scientific world view, not the discovery, in a dualistic sense, of some second world to the one in which we live as human beings. But today there are many natures that are much more deeply laid who feel themselves unsatisfied by what science can give about external nature, in which man with his physical corporeality is also integrated. Such deeper natures then turn away from all research, from all conscientious knowledge in the sense of science, and they turn to a certain mystical direction. This is very common today: people say to themselves that external observation and external experiment provide great things for practical life, but they cannot give the human soul, with its hopes for eternity and its longing to fathom its own deeper being. Such natures then seek ways to delve down into the deeper shafts of the soul, and then believe that they will find in these deeper soul shafts, through mystical contemplation, that which cannot be found through external observation.

And this brings me to the second obstacle that anthroposophy must avoid. It cannot remain with a limited knowledge of nature, just as it cannot remain with some kind of nebulous mysticism. For precisely the person who, through unbiased observation of the soul – and one must indeed penetrate ever more deeply to such observation through anthroposophy – the person who, through unbiased observation of the soul, penetrates into the inner self, knows how impressions that we may have absorbed into our souls decades ago, perhaps half unconsciously at the time, resurface after a long time , they do not just emerge as they were received at the time, but in the depths of the human mind they combine with all kinds of feelings and sensations, they are often interspersed with volitional impulses in such a way that the person is not even aware of this subconscious soul activity. And then, after years, they emerge from the soul of the mystic who is absorbed in contemplation. They do not know that these are only transformed external impressions; they consider them to be divine inspirations and believe that, in what they are bringing up in the way of transformed external perceptions, they are approaching the very sources of the existence of the world, in which the human soul is immersed with its eternal essence.

Anthroposophy does not turn to this side of the supposed knowledge of the eternal either, but says to itself: In the external knowledge of nature, the external facts and their laws arise; in inner contemplation, only that which is a direct or transformed memory of the impressions of the external sense world arises. And precisely because anthroposophy deals with these things in such detail, it comes to the conclusion that it is impossible to transcend the limits of natural phenomena on the one hand and to penetrate more deeply into the nature of the human soul itself on the other with the cognitive abilities that a person initially has for normal life and also for ordinary science. It is precisely for this reason, because Anthroposophy looks at both directions impartially, it seeks the path of further developing human soul abilities.

Now, my dear listeners, if you want to embark on this path, you need something that is admittedly difficult for human beings to achieve, and which I would call intellectual humility. You have to be able to say the following to yourself at a certain moment in your life: As a very small child, I was not at all equipped with the abilities that I have today. I was disoriented in the world, and from the depths of my humanity the abilities have developed that make knowledge possible for me today, that make practical orientation in life possible for me today. In ordinary life and also in ordinary science, one now draws a line with what has been acquired through education and what has been appropriated through life. But anyone who wants to do research in the anthroposophical sense must not stop there, but must realize that, in addition to these abilities of ordinary life and ordinary science, there are abilities slumbering in the soul that can be awakened through certain soul exercises, intimate soul exercises, and that through their development one comes to the contemplation of a completely different world than the one that otherwise surrounds one. The development of these abilities does not take place through external measures, but through intimate soul exercises. And it should be noted that these soul exercises are carried out in such a way that they are thoroughly and scientifically conscientious, which can be acquired in the currently legitimate field of science. Initially, however, what can be achieved through anthroposophy is directed towards the soul, but it is done so rigorously that it can be accounted for by the methods of conscientious science.

Now, the aim of these intimate soul exercises is to strengthen the entire human soul, on the one hand by strengthening the life of the imagination.

My dear audience, just as you strengthen a muscle when you need its power for work, so you can also strengthen the power of the imagination in man by simply translating it, by implementing it in a soul work that does not otherwise occur in life. I will describe the principle of this soul work, but the details — for it takes many years of practice to strengthen the life of the imagination — can be found in my books, for example in 'How to Know Higher Worlds' or in the second part of my 'Occult Science', or more briefly presented in the last chapter of my 'Riddles of Philosophy'. But, as I said, I would like to present the principles, the essentials of the matter this evening.

First of all, in order to strengthen the human faculty of imagination, easily comprehensible ideas or complexes of ideas are brought into the center of consciousness and then, turning away from everything else, the soul life is completely devoted to such a complex of ideas. It is good, indeed almost necessary, to either find such a complex of ideas by seeking it out – let us say – in a book that is completely unknown to you at first, or by simply turning to a page, taking some saying or sentence that you are quite certain that it has not yet passed through one's consciousness, through one's soul life, or one can also get some such content from someone who is experienced in these matters, on which one then concentrates one's soul life, to which one, as I have described in the books mentioned, devotes oneself in meditation. It is necessary to devote oneself to soul-content that was previously unknown in this way, because when one brings up any soul-content from the treasures of one's memories, it is bound up with all kinds of other areas of the soul life. One cannot know what one brings up from the subconscious depths of the soul and what then arises as reminiscences. You can only protect yourself from this if you have a readily comprehensible set of ideas that has been unknown to you until now. Then it is a matter of concentrating the soul on this set of ideas, while disregarding everything else, turning away from all the rest of life and the world, and concentrating it in such a way that the fully conscious will, the genuine reflection, never ceases, but rather the person surrenders to such concentration or meditation with complete inner arbitrariness, with the same inner arbitrariness with which one is also surrendered to an external, sensual perceptual content.

Because that, dear attendees, is the ideal of the anthroposophical method: not to plunge into all kinds of physical or other hidden human conditions, but to strive for the state of mind that one has when one is devoted to external sensory impressions. Anthroposophy is completely misunderstood when it is believed to strive for those areas that involve the visionary, hallucination, suggestion or the like. In all these things, the human being turns to a kind of soul activity that delves into depths that are only weakly active in relation to an external sense perception, an external sense impression. The anthroposophical method does not descend into this foggy darkness; it is the opposite of the visionary, the hallucinatory, the suggestive. This is the opposite of what the anthroposophical method strives for. It further develops the state of mind one has in relation to external sensory impressions, but it develops it in relation to a conceptual content that can be characterized in such a way as I have just described.

And then one must strive more and more to become as alive in one's consciousness when surrendering to such a content of thought as one is otherwise only when facing an external sense impression. You know, my dear audience, how much more alive a person is when they are devoted to an external sense impression than when pursuing ordinary thought life. It is indeed true that one speaks of pale thoughts in contrast to the intense, fully-lived outer sensory impressions. But the anthroposophical method must strive to achieve this liveliness and intensity in relation to the characterized thoughts, which otherwise can only be achieved in relation to outer sensory impressions. As I said, this requires a great deal of stamina and energy.

And the spiritual research we are talking about here is no easier than research in an observatory or in a physics or chemistry laboratory or in a clinic. A great deal of practice is needed in this direction. But when it does take place, then after some time the person does indeed feel an inner mobility of the imagination that he did not know before, and he finds himself in an experience that tells him through the experience: You become more and more free from physicality in your soul experience.

My dear audience, everything we have in our ordinary lives for knowledge, everything we have for the other expressions of the soul, is bound to the physical. The unbiased person knows how our memories are bound to bodily functions. He does not easily give in to the idea that one can be free of the body, that one — I want to use the quite unappealing word — that one can really live spiritually outside of one's body. But that is what one can achieve through a perpetual increase in such practice. One comes to be outside of one's body with one's soul life. But at the same time, one knows that in this kind of knowledge, which I have described as the first stage of higher knowledge in the books mentioned, the stage of imagination, one also knows that with this soul life, which lives in a living, intensified, strengthened thinking, only subjective, pictorial experiences can be had at first. This, in turn, distinguishes the anthroposophical researcher from the false mystic or even from the pathological nature. The one who, out of pathological states, devotes himself to a soul ability, never knows how to preserve what he has in his soul state in ordinary life. I would like to say: He slides with his whole consciousness into the visionary, into the hallucinatory. The person who, as an anthroposophical researcher, develops the soul abilities of which I have spoken, remains, even when developing these abilities, the level-headed person that he is in life, the person with strict self-criticism and world-criticism, who can control at every moment what is going on in the second personality to which he has risen as the imaginative-cognitive one. While for this reason the pathological person takes his hallucinations, his visions, as they are, for realities, the anthroposophical researcher knows that in the imaginations he has something pictorial, something subjective, but that the self-life is increased, that he has this self-life before him in a different way, spiritually, than is otherwise the case in the human soul.

One difference between this imaginative cognition and ordinary imagination is that it is not abstract, as are the concepts and ideas of ordinary cognition, but that it lives in fully saturated images. That is why I call it imaginative cognition. In this imaginative cognition, in which one's subjective awareness of one's own being has been heightened, in this imaginative cognition, the first result of anthroposophical research occurs at a certain stage in the development of these soul abilities. One comes to have before one, as in a large tableau, the inner soul forces that have been at work in one's own human being since birth. What else do we know about this inner human being? It is contained in the stream of memories, from which we can either arbitrarily select individual areas in images of what we have experienced, or images can arise freely. So it is not what you see now, but what you see first, is the sum of those forces that you now know have shaped your abilities, have given direction to your moral impulses. One sees how, in a unified tableau, one has become, and how one has shaped oneself from within through the years. That which otherwise has passed in time confronts one in a unified image, but one that has inner mobility.

This is the first new thing that one sees through such soul development. I have seen what one sees in this way and what one now knows directly: there is a second body, a spiritual body in man, which I have called the formative force body. Older, instinctive knowledge, which already knew something of these things, spoke of the etheric or life body. It is not something that can be drawn – at best in the way one paints a flash of lightning – one must know that one is dealing with something that is intrinsically mobile, that changes in every moment, that one can only capture just as it is in a moment. One is dealing with a – I would say – time body of the human being.

Now, my dear audience, through imaginative knowledge, one can first discover this inner, this inwardly mobile, this formative body of the human being, if I may express it in this way. But the soul developments that I have characterized so far must be continued. When one has first practiced concentrating on certain ideas, one is, in a certain way, nevertheless, one surrenders to these ideas with full inner willfulness, as only a mathematician surrenders to his combinations of thoughts. But in a certain way one is held fast by these ideas. But that should not really be the case. Therefore, from the very beginning – you will find a description in the books mentioned of the appropriate exercises that need to be done to achieve this – not only must this concentration on images be practiced from the very beginning, but a second thing must be practiced. Through the same free arbitrariness, the ideas to which one has just turned with the greatest strength, with increased soul strength, must be able to be suppressed again, completely suppressed, so that one learns to establish what one could call: empty consciousness, a consciousness that is empty, as otherwise only the consciousness is empty in sleep. But just as the soul's inner disposition sinks and is completely paralyzed in sleep, so it remains alert when meditation, as characterized by me, precedes it. One is then fully awake in the empty consciousness. And I will have to characterize to you how the possibility of living in such an empty consciousness is precisely what allows one to enter a spiritual world.

First of all, I would like to point out that anyone who has gained the ability not only to experience individual images that arise in the imagination devotedly, but also to remove them from consciousness so that they can live awake in an empty consciousness, gradually acquires the ability to suppress everything that I have now characterized as the formative forces body, as the great tableau of life that makes us inwardly comprehensible in the life of forces that has been shaping us since our birth. One arrives at this, this whole inner life, after first having fully looked at it, again from the consciousness. But when one arrives at creating an empty consciousness in relation to one's own inner life, then the second stage of human knowledge also arises with all clarity, which I have mentioned. I ask my dear audience not to be offended by expressions . They are only a way of expressing myself. I do not mean anything superstitious or traditional, but only what I myself characterize. I have mentioned the second stage in human knowledge: inspired knowledge. The first stage is imaginative knowledge, the second stage inspired knowledge.

By attaining this inspired knowledge through the empty consciousness, one is then able to expand consciousness beyond birth by suppressing the inner soul tableau of the body of formative forces. One now experiences the soul, the soul-spiritual of one's own being in the state in which it was before it united through birth - or let us say through conception - with the forces of inheritance, which are the forces of the body that man received from his ancestors, from his parents. One comes to understand the destinies that the soul and spirit, the eternal core of the human being, has gone through before uniting with a physical human body. You may ask, my dear audience, how does one know that what one sees really belongs to a soul experience before birth or before conception? Dear attendees, I would like to clarify what appears before the anthroposophical researcher by means of a comparison. When I have a memory of an experience from ten years ago, I know from the content of the memory itself that it is not something that arose in the consciousness at the time, but the content of the memory itself points me to the time ten years ago. Thus the content of what one experiences as spiritual-mental is that it indicates its own time in the relationship, that one knows these are experiences of the soul before it came into an earthly body.

However strange this may still seem to today's humanity, people will be convinced that soul abilities are developed with complete, convinced conscientiousness, not to speculate or to immerse themselves in mystic nebulae, but to come to a real insight into what the eternal-spiritual-soul core of the human being is. In this respect, Anthroposophy has a contribution to make to the further cultural development of humanity: it will show that experience itself must be further developed, that experiencing itself must be increased, so that in increased knowledge, man comes to the contemplation of that which is his eternal core of being. For this reason, Anthroposophy can proceed in the field of natural science in exactly the same way as the strictest natural scientist. It will not misuse the usual method of knowledge, it can, within the justified limits, be Haeckelian for the external physical field, profess Haeckel, because on the other hand it knows how to develop cognitive abilities that come close to an immediate insight into the eternal, spiritual-soul core of being in man. Then, my dear audience, when one has developed this spiritual-soul core, when one has attained inspired knowledge, one not only gets to know what the human soul itself is, but just as one gets to know the sensory environment through the human body, which the senses, one gets to know the sensual environment, in the same way one gets to know the spiritual environment through this knowledge of one's own soul-being when it was in a body-free state before it moved into the physical-earthly body through birth or conception.

But it is not enough to stop at this inspired knowledge. Only one aspect of the soul's abilities has been developed, namely the ability to imagine. The other aspect, the will, must also be developed in the human soul. Then, one might say, the life of feeling and emotion, which lies right in the middle between the life of imagination and the life of will, follows of its own accord. This life of feeling is the very own, most intimate element of the human soul life. It follows the inspired, imaginative knowledge and the one that I will now further characterize by showing how one can also lead the human will into the spiritual world, freeing it from the body.

From the wide range of exercises that I have outlined and explained in the books mentioned, I would like to highlight a few principles that show how this development of the will takes place.

First of all, I would like to point out a very simple exercise, but one that must be undertaken with perseverance and energy in order to achieve real positive results. It consists in starting from the realization that our ordinary thinking is already permeated by the will at all times. It is indeed the case that in abstract thinking we can distinguish the soul abilities according to imagining or thinking, according to feeling, according to willing. In reality, everything that is imagining, feeling and willing flows together in the soul. And even in the purest thinking, the will element is always present. Therefore, for the higher schooling of the spirit, the will element should first be developed in thinking. But ordinary thinking, and also the thinking that a person initially uses in his or her usual science, is in harmony with the external sequences of facts. The earlier is presented earlier, the later later. And even if we free thinking for ordinary life and ordinary science from external temporality and spatiality, we still need it in ordinary logic in such a way that we want to come to the conclusion that things are arranged in space and time. If we also detach thinking from reality, it is only a detour to get to the true reality through thinking. But what will training should be must tear this thinking away from the usual sequence of facts, and this can be done by presenting, if I may call it that, in reverse. Suppose we present a melody or a drama in reverse, a drama from the last events of the fifth act back to the first of the first act. When one presents in reverse in as small portions as possible, then one is forced to apply a stronger will to thinking than is otherwise the case. One can train one's thinking, or rather, the will that lives in thinking, in this direction particularly well by retracing one's own day experiences backwards every evening in as small portions as possible, starting from what one has experienced that evening, going to the afternoon, to the morning, and then really then into the most minute details — I would say —, into the atomization of the day's life, so that one imagines going up a staircase in such a way that, when one has reached the top, one then goes back in thought, going backwards from the last to the penultimate step and so on. You will see how this becomes more and more difficult the smaller the sections you take. But it is precisely through this that the will, which lives in thinking, is torn away from the external sequence of facts and you will gradually notice how you not only tear it away from the external sequence of facts, but how you tear it away from your own corporeality. You can support yourself with other exercises, for example, by developing a habit of observing yourself as a second personality alongside yourself in your own actions and in the expressions of your own life. If you practise such clear self-examination, if you, so to speak, observe every step, including every step of your soul life, as if from the outside, you will strengthen the will element.

When one then proceeds to go more into the depths of the soul, to say: You now have the intention of doing a very specific, concretely outlined action in some future time, you take self-observation so far that it becomes an activity, that you take your own inner life into your own hands, become master of your development, while otherwise you have left yourself to the stream of life. When one takes into one's own hands what the stream of life accomplishes for the soul's own development, one then also succeeds in tearing the will away from the ordinary physical body. Then one also comes with the will outside of one's body, and this willpower, which can be experienced outside of the body, unites with the power of imagination, which I have characterized.

But in this way one arrives at developing something in the human being that is rightly not regarded as an ability to perceive in ordinary life – and I know, esteemed attendees, how fully justified the reasons are for not regarding the soul abilities are not regarded as cognitive abilities — but when the soul nature of man is so elevated as I have characterized it, then the ability to love, devotion to something external, can indeed become an ability to cognize. And just as the body-free imagination, which is similar to memory but again quite different from it, presents us with pictures of a life that we cannot otherwise recognize, so too does this will, which has become body-free and now represents an increased ability to love, represent an increased living out into reality and, since it is body-free, into spiritual reality. We acquire the faculty which I have mentioned in the books referred to as intuitive knowledge; we acquire the faculty not only of allowing the revelations of a spiritual world to flow in, as in inspired knowledge, but we acquire the faculty of living over into the outer spiritual world with our own life. When I speak of intuitive knowledge, I naturally mean an intensification of that which is also called intuition in ordinary life, a knowledge that is not only based on abstract-logical thinking. What I mean, however, is an exact increase of what is otherwise called intuition, and represents a real cognitive survival of the human being into objective spirituality. And when a person has attained this intuition, then he also gets to know the other side of his being. Through what has been described so far, he reaches the moment of his birth, to that spiritual-soul that preceded the birth or conception. Now, by developing the will to intuitive knowledge, so that he can step out of himself with the will, now he also reaches the knowledge of that which steps out of the human body in reality when the human being passes through the gate of death. Only at that moment does man recognize the soul-spiritual that passes through the gate of death as something eternal, when, through a development of will, he has grasped this soul-spiritual in such a way that it can truly step out of itself, out of the ordinary human being, out of the bodily being, in intuitive knowledge. And now the human being beholds the nature of immortality on both sides, on the side of the unborn and on the side of what is usually called immortality. In this way, as I said before, the human being also gets to know the spiritual environment in which he lives before birth or conception and after death.

But once these two worlds have been grasped, once the sense world is really recognized in accordance with natural law, once the spiritual world is recognized through the cognitive faculties I have described, then there is still something within the human being that cannot be explained from either of these worlds. After becoming acquainted with the two worlds — I call them 'two worlds', although they only constitute a unified whole — we now stand before the mystery of the human soul. But we also acquire the ability to see through that in man which, through his development, unites both worlds in himself. And that is that in man which goes through repeated earth-lives, which thus goes through repeated earth-lives in such a way that it lives through the existence here in the physical body between birth and death, or let us say between conception and death, but then another existence between death and a new birth. And since one learns to recognize what the soul acquires through one life and the other, when one looks into what the results of development from both give, one arrives at the view of what underlies repeated earthly lives. And these repeated earthly lives themselves also become a view.

You see, my dear audience, that in speaking here in all seriousness about Anthroposophy, I cannot present these things of repeated earthly lives to you as fantastic creations. I must present to you everything that the human soul must do in order to cognitively arrive at these things. Today, I must of course briefly present this in an introductory lecture, and it could very easily be thought that only someone who has gone through everything I have described in principle in more detail in the books mentioned can see into these areas. Now these books are precisely there so that everyone can do the suggested exercises up to a certain level, and so that what the anthroposophical researcher says can be verified by actual observation. But the anthroposophical researcher uses ordinary common sense, ordinary thinking. And anyone who, uninfluenced by certain prejudices that are unfortunately so widespread today, simply asks themselves: “Is what is being presented reasonable or unreasonable?” does not need to become a researcher themselves, but can use their common sense to form an opinion about the value or lack of value of the anthroposophical results. Just as one does not need to be a painter to get a proper impression of a picture, one does not need to be an anthroposophical researcher to judge whether something that comes to light in anthroposophy is reasonable or unreasonable. Intuitive knowledge completes the stages of higher knowledge in a certain way.

Now, my dear audience, even in ordinary life, intuition points to a certain area. In my book, which was published a long time ago, I wrote it at the beginning of the nineties of the last century, in my “Philosophy of Freedom”, I pointed out how man's truly free actions are based on impulses of sensuality-free thinking, on moral ideals, which are created by the human being from a spiritual world quite free of the body, so that in this “Philosophy of Freedom” at the beginning of the nineties of the last century I spoke of the deepest impulses of the moral life of the human being as moral intuitions. And I tried to grasp the concept of freedom in a way that would guide today's natural science by showing that the question is completely wrong as to whether man is free or unfree, that the question must be formulated in such a way that one realizes that man is unfree for a large number of his actions, that they arise from his instincts, his drives, which are tied to the body. But the human being develops to the point of experiencing intuitive moral impulses, which are purely spiritual in nature and yet are impulsive for moral action. At this stage of development, in the way he grasps moral intuition, he is free. What I am characterizing today as the intuition of knowledge is only an expansion and deepening of what can actually be experienced by everyone who seeks out this moral world in its impulses through real self-knowledge.

What gives a person their true value and dignity here in this world, their moral nature, is what, when properly grasped, points to the end of all knowledge. And anthroposophy must then lead to the insertion of imagination and inspiration between intuition, which it expands into the cosmic and the human, and between this and ordinary knowledge, as I have characterized it today.

So, my dear audience, this is how one attains knowledge of one's own eternity in the human being. But if one develops the abilities of which I have spoken, then the world around us will also approach the human being in a different way. Man, so to speak, as a whole human being, becomes a sense organ for the outer world. And whereas before we only encountered the world, I would say, as a sensory tapestry, which the intellect then discerns its laws, the spiritual world enters human consciousness, imaginative, inspired and intuitive consciousness, in a new, metamorphosed form, but in such a way that the earlier, sensory one is fully preserved. And it enters in such a way that the contemplation of nature, which is otherwise present in the person who becomes an anthroposophist, is preserved. While the hallucinator, the visionary, turns away from nature and usually has no love for nature either, everything that is given by external natural science and ordinary love of nature remains fully intact for the one who becomes an anthroposophical researcher. It is only that the material world, which is the object of outer natural science, is permeated with the spiritual world, which is always around us, just as the physical is. Now the outer, physical world, if I may express myself comparatively, appears in a certain respect in sharp contours, in finished forms.

The spiritual view, which is gained in the way described, develops everything according to certain processes, according to an event, according to a becoming. This gives a completely new slant to natural and cosmic events. And I do not want to shrink from describing specific details as an example, despite the fact that such things are still not very well received today. We see the sun, for example, as a limited structure in the sky. We explore it with our science, with astronomy, astrophysics and so on. But what we encounter as the sun appears in a new form in the described supersensible knowledge. It now emerges not only tied to the place where it otherwise appears, but emerges as something solar, permeating and flowing through and permeating the whole cosmos. One learns to recognize the solar as permeating all spaces. And by relating it to the human, one learns to recognize the solar in its deeper meaning. I would like to express myself in the following way to make myself clear.

By having the outer world around us, which provides us with our experiences, we compare these experiences with what we form inside in our soul out of them in terms of ideas and feelings. And afterwards we still have the experiences in our memory, we can relive them. We can relive something that has long since passed and connect with the long-gone past. So there is a relationship between this — I would say — abstract soul-life and the outer concrete sense world. But there is also a relationship between the deeper part of one's own human existence and what is recognized through supersensible perception. We carry within us the effect of what is solar that the spiritual vision finds in us. This solar element enters into our human being, just as an external sensory experience enters into our memories, only it forms something deeper in the human being. This deeper aspect must first be recognized only through such a view as I have described. Then one learns to recognize that everything that is in us by virtue of growth, that is by virtue of youthfulness, that is even the force that converts our nutrients in our own human process, that this is the sunlike in us. We get to know the rising, sprouting, sprouting forces of the universe and the sprouting, sprouting forces, the rejuvenating forces in ourselves, in their interrelationships. We thus get to know a more intimate connection between the human inner being and the cosmos. Just as we learn to recognize the solar in this way, we learn to recognize the lunar.

In our sensory perception, we experience the moon as a closed, limited, contoured entity. For the spiritual perception that I have described, this moon-like quality becomes the dying forces in the cosmos that permeate all spaces and fill all of time. Everything that breaks down, everything that appears in the cosmos in a paralyzing way, everything that leads to death is moon power. And one would like to say: the solar and the lunar, as I am now describing them, are merely concentrated or consolidated in the bodies that we have given ourselves through external sensory perception. We get to know the world as processes, as becoming, and these processes, this becoming, continue within our own human inner being. We also get to know the outer natural kingdoms, how they are permeated by such cosmic forces. Just as we get to know the solar and lunar, we get to know other planetary or other forces of the universe without superstitious mysticism, through very exact observation that has been developed exactly. One gets to know the interplay of a cosmos that cannot be grasped merely mathematically or astrophysically, but spiritually and soulfully. One gets to know this interplay in human nature, and one recognizes the interplay of such cosmic forces in plant and animal nature. One learns to recognize the solar element that urges the plant towards flowering, and the lunar element that is revealed in the dying away of the plant world. One learns to recognize the forces right down to the mineral kingdom.

When one advances to this knowledge, the side of anthroposophical research also presents itself through which this anthroposophy has a fertilizing effect on all other areas of life. And that is the hope that the anthroposophical researcher devotes himself to, and which - at least in part - is already realized in its beginnings, that anthroposophy can become fruitful for the other sciences, for the practical areas of life.

We already have a medical-therapeutic institute in Dornach and Stuttgart that is based on anthroposophy. This medical-therapeutic institute is based on research that can be carried out on an anthroposophical basis into the relationship between humans and the surrounding universe. By appropriating the cosmic effects in this way — as I have only been able to hint at with the recognition of the solar and lunar — one does not merely gain the knowledge of human nature that ordinary physiology or biology gives us. You also get to know the whole human being, but in such a way that the sharply contoured merges — it remains, but at the same time merges, it shows itself from a different side as a process. While in ordinary biology, as one is accustomed to, one speaks of the lungs, heart, brain and so on, from the point of view of anthroposophy one must speak of the brain process, which is vividly there, not merely , or not merely shown in its parts by external physical experiments, but be observed; of the heart process, of the lung process, of all that makes up the human being, of processes, of a becoming. All this is, after all, only the inner continuation of the ascending solar becoming and the descending lunar becoming.

And if we pursue these things further, we not only get to know the healthy human being with his organs, but we also get to know the pathological [degenerative and] anabolic processes, the growths, the paralyses, the killing off of organs. One learns to recognize how processes can be held back in individual organs. One learns to recognize how processes can proliferate when one understands the connection between such internal anabolic and catabolic processes. With the anabolic and catabolic in the universe, with the solar and lunar, one can see how these forces are then present in the plant, mineral and animal kingdoms. And then the remedies for certain illnesses present themselves, in that we know: a catabolic process is taking place in this organ, so you have to counteract it with the catabolic process that is present outside in this plant or in that mineral. We learn to recognize the inner relationship between the human organism and the kingdoms of nature. One learns to recognize how medicine can advance from mere trial and error to a rational understanding of both the healthy and the diseased human condition, how pathology can become rational, how therapy can become rational, that the process of recovery and disease can be understood. This is what emerges as a development on an anthroposophical basis that is fruitful for medicine.

I am well aware, dear ladies and gentlemen, that to raise such matters is to stir up a hornet's nest. But the world has had to face many things that were unaccustomed in older times, and what was at first met with hostility has sometimes later become accepted practice. The anthroposophical researcher must console himself with such things. I will simply cite this example of the fertilization of medicine for the fertilization of the individual sciences. We also have a physiological, a physical, and a biological research institute in Stuttgart and are trying to introduce the anthroposophical method into the individual sciences in an anthroposophical way.

But anthroposophy can also have a fertilizing effect on other areas of life. We were – for anthroposophy has existed as a spiritual movement for quite some time now – we were faced with the task of building a home for the anthroposophical movement. Friends of the anthroposophical movement came together to create a home for this movement. This building, known as the Goetheanum, the School of Spiritual Science, was erected in Dornach near Basel. What would have happened, dear ladies and gentlemen, if some other spiritual or cultural movement had had to erect such a building? They would have turned to an architect who would have given it a framework in the Renaissance, Rococo or antique style, and then they would have done in it what stands as a present.

Anthroposophy could not proceed in this way. It does not want to be something that expresses itself one-sidedly through ideas, that is spread only in theory, as it were, but something that takes hold of the whole human being directly, and therefore reaches into all areas of life. If I may use a trivial comparison, it would be this: When you look at a nut, you say to yourself: the nut is formed by certain forces that work within it, but the shell is formed in the direction of the same forces. Basically, you cannot separate the lawfulness of the nutshell from the lawfulness of the nut kernel itself. Both are one! This is how anthroposophy wants to be. Therefore, it must build its shell, its framework, its house out of the same impulse with a new architectural style, with the architectural style that corresponds to its innermost impulses, just as the nut shell is formed out of the same natural forces and their directions, like the nut kernel itself.

And when, from the pulpit in Dornach, the language of ideas is used to speak of what can be seen in the spirit about man and the universe, then this expression of ideas through the language of thoughts should contain exactly the same life that the columns, the paintings and the sculptures of this Dornach Goetheanum contain. Art forms, without being allegory, without being straw-like allegory or abstract symbolism — neither that nor the other is found — but everything has flowed into real art forms. Everything should speak out of the same life, out of which the content of spiritual vision can be spoken in thought. On anthroposophical ground, one believes that one is approaching an artistic view that is truly in line with Goethe's thinking. Perhaps one can see most deeply into what Goethe strove for in the artistic field if one recalls such sayings of Goethe as these: Art is a manifestation of secret laws of nature that would never become apparent without it. And Goethe also says: When nature begins to reveal its secret to someone, that person feels the deepest longing for its most worthy interpreter, art.

Yes, my dear audience, one can express one's ideas about the secrets of nature in art forms without becoming inartistic, without becoming allegorical or symbolic, and by proceeding in this way, an architectural style that is still unfamiliar today is created. Anthroposophy could not turn to something else, which would have been a foreign framework. Anthroposophy does not want to be theory, anthroposophy wants to be life. Therefore, it also had to flow into the forms of the architectural style itself, which constitutes the building, which has shaped the building, in which anthroposophy is to live first.

With that, I have indicated a second area that can be fertilized by anthroposophy: the field of art. Anthroposophy also wants to have a fertilizing effect in other fields of art. A eurythmy performance is to be given here in a few days. On this occasion, it will be possible to hint at how Anthroposophy can be fruitful in the sense of such an art of movement.

In Stuttgart, Emil Molt founded the Waldorf School, which I run. This Waldorf School seeks to make fruitful use of what comes from anthroposophical sources in the field of pedagogy and didactics. How does real human knowledge arise from these sources? We come to know the human being in terms of his or her full nature, body, soul and spirit, not just through some abstractions, but through concrete observation. We learn to follow the child as it gradually shapes the outer physical body out of the spiritual and soul. We learn to revere the divine spiritual being in the child, and we learn a complete unity, a mutual formation of the physical and the spiritual. Anthroposophy does not want to found schools in the usual sense in the pedagogical and didactic fields. We go so far as to leave what religious worldviews are, for example, to the representatives of the individual religious fields for the time being. Catholic priests teach Catholic children in the Waldorf School, Protestant priests teach Protestant children. However, since a large number of dissident children were enrolled at the Waldorf School after it opened, it was necessary for us to set up a free religious education for them; however, this is run in the same way as the others, as a worldview lesson. The school itself does not want to graft any anthroposophical theories into the children, but it wants to allow what can flow from anthroposophical knowledge to flow into the pedagogical-didactic skill, into the practice of education. Anthroposophy does not want to oppose the achievements that have been made through the great pedagogy of the nineteenth century. Anthroposophy is aware of the significant maxims that exist in this regard, but it also knows that the means must first be acquired in order to fulfill the justified pedagogical demand. These means can only lie in a penetrating knowledge of the human being, and Anthroposophy would like to provide these means through the knowledge of the human being that can be attained through spiritualized vision, as I have described it today. In this way, anthroposophy can have a fruitful effect on the field of education.

My dear attendees, just how little knowledge of human nature there actually is in the present day, knowledge of human nature suitable for education, was demonstrated in a lecture given at the Anthroposophical Congress held in Stuttgart last summer. The individual topics discussed at this anthroposophical congress would have flooded out into the world and been widely discussed if they had not originated on anthroposophical soil, which is still so unpopular today. From the rich field of what was discussed, I want to emphasize the lecture by Dr. von Heydebrand, a teacher at the Waldorf School. In an extremely vivid way, it shows how experimental pedagogy, which is repeatedly being worked towards today, must be complemented by a direct insight into the soul and spirit of the child, as it can flow from anthroposophy. Anthroposophy does not oppose the legitimacy of experimental pedagogy and psychology, but this legitimacy attains its practical value precisely by being permeated by the spirit. Anthroposophy is never opposed to the legitimate findings of natural science. It seeks to bring out what can be found in these natural-scientific findings, everywhere, wherever it is possible to do so, and to do so in complete harmony with the legitimate demands of modern times with regard to natural science.

Dear attendees,

In today's world, it is particularly necessary to arrive at a deeper understanding in a field that is infinitely close to people, and whose proximity must be particularly evident to them in the present, which has emerged from the great, terrible global catastrophe. It was believed that the social life of man could also be mastered by the laws of nature, which are one-sidedly scientific. The social laws were imitated, and gradually, quite automatically, from the unconscious, the social forces were imitated from the natural laws, from what was naturally effective. Today, anyone who looks at life impartially can see the results. Many other things could be pointed out, besides Marxism, that can be gained from purely natural forces in terms of social insights; one need only point to the way in which this view is already devastating and destructive in Eastern Europe, because it is being put into practice. What began in the East hangs threateningly over Europe. And Europe – indeed, modern civilization – will only escape this impending doom if we once again immerse ourselves in the spiritual and psychological. If we can develop a conception of the whole, of the complete human being in body, soul and spirit, then we will also gain insights and perspectives for our social life, insights into how the moral impulses from the free, from the complete human being, can flow into social life. The one-sided economic view, although it can remain an economic view, will lead to an insight into a social structure that takes into account the whole, the fully human being. There was also a beginning to this in the lecture given by Emil Leinhas at the Stuttgart congress mentioned above, which has already been printed. In this lecture, Emil Leinhas showed in an excellent way how present-day national economy has reached a kind of bankruptcy, and how no social impulses can be found from it that are fruitful for life. Anthroposophy has set itself the task of transferring what is cognitively experienced in man into life, into the social and moral life.

And to mention one last thing – which is only mentioned as a last thing, but is by no means of least importance – I would like to draw attention to the fact that, while anthroposophy can invigorate the impulses of the social, it can also deepen religious experience, even when it is not working externally in human society, but rather in the deepest inner being of the human being. Anthroposophy – oh, it is misunderstood when characterized in this way – Anthroposophy does not want to be a sect of any kind, it certainly does not want to found a new religion, it wants to deepen what people can experience in their religious minds by illuminating it with the clarity of an understanding of spiritual life. Those who believe that religion or even Christianity is endangered by anthroposophy are labouring under a serious misunderstanding; firstly, the misunderstanding that what they present as an ideal in a blind faith can hold its own in the face of the growing knowledge of nature; and then they succumb to the blind judgment that clarity, clear insight into the spiritual world, could somehow be disturbing to the most profound piety. And this most profound piety can be strengthened if it can be attained on the basis of a true knowledge of the spirit. Anthroposophy does not want to found a new religion or a new sect, but wants to serve life as a spiritual science, and also wants to serve the innermost, most intimate, religious life of human beings.

And so, in conclusion, I would like to summarize what the essence of anthroposophy is. From my discussions this evening, it should have become clear how anthroposophy is by no means in opposition to modern, progressive worldviews, but how it is entirely in line with them. But just as the human being presents us with the physical, the bodily, and we experience from this physical, this bodily, its mobility, its physiognomic, and other revelations of the spiritual-soul, so too, when we survey the natural realm in strict natural science, we should also recognize that within the realm of nature with which the human being is connected to his eternal core, where he originates with that which is immortal in him, is one with the divine-spiritual essence of the world. And just as we can only fully recognize a person when we see their soul and spirit in their physical body, so we will only fully recognize the world, the cosmos, when we want to juxtapose the external knowledge of natural science with the spiritual knowledge of anthroposophy. But anthroposophy strives to do just that. It seeks to be in touch with nature and the world by taking the human being as its model, in whose corporeality the soul and spiritual reveal themselves.

So, dear attendees, while Anthroposophy would like to look at the knowledge of external nature with full recognition, it would also like to add something that can be there, the inspiration, the spiritualization of this external natural science.

Dear attendees! Anthroposophy is still accepted by many people today who are only able to look at it from the outside as a more or less fantastic attempt to penetrate into areas of the world through knowledge that a serious scientist should not concern himself with. And it is true that anthroposophy, by developing special powers of knowledge, wants to penetrate into areas of life that are important to people above all else, and to which science, with its great triumphs, which are fully recognized by anthroposophy, has no access. Above all, it must be said that there are already scientists today who take their work very seriously and who are concerned with all kinds of abnormal human soul-body forces. These scientists point out how human beings can develop effects that show that they are rooted in the world in other ways than mere natural science can determine. But it is precisely such serious scientists who find the path taken by anthroposophy fantastic. They see it as being open to enthusiasm or perhaps even superstition. In any case, they do not see it as a path that can be taken seriously scientifically.

Now it really must be said that those people who are prone to enthusiasm, to nebulous mysticism, and who are of the kind that today, as is so common, easily run to anything that somehow calls itself occult or the like, will by no means find any lasting satisfaction in anthroposophy. For this anthroposophy aims to work with the seriousness, the conscientiousness, and the methodology that is absolutely in line with the direction of more recent scientific development. And above all, the healthy, harmonious, human thinking must be applied in this anthroposophy. And so it is that the enthusiasts and the superstitious people soon give it a wide berth. Of course, this does not prevent those people who want to reject everything that is unfamiliar to them with a slight wave of the hand from saying: Only neurasthenics or hysterical people have an interest in anthroposophical research.

Now, my dear audience, it is difficult to explain the nature of anthroposophy in a short evening lecture in the face of this. But I will try to show the paths of this anthroposophy and at least hint at the results that this anthroposophy can arrive at, in order to characterize how this anthroposophy can be, although it is not for dreamers or superstitious people; but how it can be a soul food for all those who, with a healthy common sense in practical life, but who, precisely because of this, need support, security and direction for their soul life, in keeping with the spiritual development of our time, and also certain forces that can only be truly effective in the outer practical, social life if they are drawn from a spiritual, from a supersensible world and carry the human soul out of such a world.

Now, no spiritual research could possibly make any impression or exert any fruitful influence in the long term if it were to contradict the significant developments that have taken place over the last three to four centuries, and particularly in the nineteenth century, through natural science and its practical results. But that is certainly not what anthroposophy wants. It seeks to follow into the spiritual world the very paths that have led to significant results in natural science. It must therefore side with those natural scientists, the level-headed natural scientists, who, after thoroughly pursuing the paths of natural science, speak of the limitations of natural science. These limits soon become apparent when one considers that natural science can only observe the external sense world, can only combine the facts of the external sense world that arise from observation or experiment through the intellect, through the mind, and then can combine certain natural laws from these observations, from these experiments; natural laws in which, however, the human being with his physical corporeality is also harnessed. But the attempts made to go beyond the limits set by the sensory world by mere reason alone — as one also says, by philosophical thinking — always leave the unbiased person unsatisfied. The unbiased person feels: as soon as scientific thinking, as we are accustomed to it today, leaves the paths of sensory experience, experiment and observation, thinking left to its own devices enters into uncertainty. The dispute between philosophical systems testifies to the extent to which thinking left to its own devices enters into uncertainty. Anthroposophical research in particular makes it clear how this thinking, which we have in ordinary life and in ordinary, recognized science, not only binds itself to the sensory experience of the level-headed natural scientist out of habit or arbitrariness, but how it itself is dependent step by step on this sensory experience, so that it only has certainty when this external experience, this sensory experience, guides it.

In short, my dear audience, just when one cannot think in a lay and dilettante scientific way, one sees the inadequacy of this kind of thinking left to its own devices, which somehow wants to philosophically penetrate into the supersensible. Many people in our time therefore do not think much of satisfying their soul needs, their longings for the eternal in the human soul, through such self-abandoned thinking. And in our time, when the old traditions of religious life, of faith, as such are becoming increasingly shaky and shaky, people do need such new supports. Therefore, many deeper minds are found in our time, which understand: a philosophy of life that relies on reason alone cannot give the soul the necessary support and security. That is why such deeply-disposed natures today turn to certain mystical directions.

Particularly when one speaks seriously of what anthroposophy can be for today's human being, one must characterize these two pitfalls that one must avoid in one's research. The one pitfall is the purely intellectual world view that wants to go beyond the supersensible through thinking left to its own devices; the other is certain mystical directions. These seek to penetrate into deeper shafts of the human soul life by means of man, as it were, immersing himself in his own inner being. They seek to bring up from these deeper shafts that which is not present in ordinary life and which connects the eternal in the soul with the eternal world-ruling powers. Anthroposophy must draw attention to these two pitfalls because it must show that it is absolutely serious about not carelessly stopping at either side, when it cannot provide a sure basis for knowledge. Anyone who can observe the inner life of the human soul with an open mind – esteemed attendees – can no more remain with a more or less nebulous mysticism than he can go beyond the limits of knowledge of nature through self-abandoned thinking. We usually do not know how that which lives in the depths of the soul is connected with external sensory impressions. We usually do not know how the human memory works. Decades ago, someone may have unconsciously or subconsciously, without fully realizing it, received some impression from the outside world. It has descended into the soul life; there it has been transformed. He may have connected with human emotional life; connected with human sympathies and antipathies, with impulses of the will. He has become something quite different, but he is still only a transformed external impression. And then, as one says, it is brought up out of the soul through inner contemplation and is thought to come from eternal depths, not from some external world through an external impression. In this way, illusions upon illusions can arise in nebulous mysticism. That is why anthroposophy cannot stop at this mystical immersion in the human interior. If the human inner life is taken as it appears in ordinary life and as it is also used for research in ordinary science.

Precisely because Anthroposophy is fully aware that one cannot penetrate to anything that is not is not already present in some form in this ordinary life, anthroposophy must look for cognitive powers that have yet to be developed, that lie dormant in the human soul – one could also say, if one wants to use a scientific term – that lie latent in it and can be brought forth.

That there are such forces slumbering in the human soul, that they can be awakened, that they can become higher powers of knowledge than those of ordinary life and ordinary science, can only be proved by practice, which I want to talk to you about this evening. But to even arrive at seeking such powers of knowledge through one's own soul development requires something I would call intellectual modesty. At some point in life, this intellectual modesty must say to us: You were once a child with dream-like soul powers, soul powers that were without any orientation towards the outer world, with a soul state that was dull compared to the one you have today. External education and life have brought out of the soul what lay dormant in it. They have developed those powers of perception that are generally recognized today in a person who has had a corresponding education, whether in life or in some other field. Now, for once in your life, you have to say to yourself, with intellectual modesty: from the point of view that you have gained in this way through ordinary education, through ordinary life, you can now take your self-development into your own hands and get further than you were, you can bring further forces out of the soul that lie dormant in it. And it is with such forces, slumbering in the soul of every human being, and which in their development represent nothing other than a continuation of the normal human soul forces, that Anthroposophy seeks to do research. Research into that which lies behind the world of the senses, research into that which is hidden in the human soul as something eternal, and which is connected with the most important longings and life riddles of this human soul. I will not, however, speak to you about external measures that might be taken to develop such forces lying dormant in the soul. I must first speak to you of the intimate exercises of the human soul if I am to characterize the paths that Anthroposophy takes into the supersensible world.

In my book “How to Know Higher Worlds” and in the second part of my “Occult Science” and in other books, I have pointed out in detail everything that must be gone through in energetic and persistent soul exercises so that man can come to such supersensible knowledge. I will have to characterize the essence of what is written there in detail.

The first thing that is involved is the development of the soul in terms of [the powers of] presentation and thought. Just as you can strengthen a muscle by using it in work, so you can indeed strengthen the powers of thought of the human soul by using them in a certain way, using them again and again, indeed using them again and again in rhythmic succession, so that they become something quite different from what they initially are. To do this, it is necessary to bring a clearly defined idea or a clearly defined complex of ideas into the center of consciousness, and then to withdraw one's attention from everything else by strong inner volition and to concentrate the entire life of the human soul on this one idea or this one complex of ideas. In order to achieve what is necessary, however, this complex of ideas must be such that it is not taken from our ordinary memory life. I have already indicated how what we bring up from ordinary memory life can put us in illusion, it brings up reminiscences that lie dormant in the unconscious. One cannot know what will come up from the soul if one were to take an idea or a complex of ideas from one's ordinary memory life and make it the focus of one's soul life, and then concentrate on it. Therefore, one should take something that one finds, let us say – this is just an example – in some book by someone else, a saying, a sentence. What matters is not the content, but the fact that one is strengthening one's thinking by working with thoughts, and that one is taking some material that was previously unknown to one, that is newly entering one's soul life. We will see in a moment why. Or else, one can have some experienced person in this field compose such a spell. Because what matters is that what enters into the center of the soul life, and on which one then concentrates the whole soul life, on which one focuses all attention, that it approaches the human being as otherwise only any external sense impression, such as a color or a sound or any other external sense impression. What Anthroposophy strives for in this path of research is quite definitely the outer sensory perception. This outer sensory perception presents itself to us from the outside, compelling us to accept its content. Just as the human being faces external perception as something foreign, and is thus particularly alert to it, so too should the soul life face what I have been talking about here, which should be brought to the center of experience. For the human being should be as alert in their thinking as they are when they are facing an external sensory impression.

In this way, I am already drawing your attention, dear attendees, to the fact that what anthroposophy strives for as a path of knowledge must not be confused, as unfortunately still often happens today, with everything that tends towards the pathological, the diseased side of the soul life. For anyone who can look at human mental life with an open mind, it is clear that even ordinary memory – admittedly, it lies in the realm of the healthy, of course – is connected to the human physical organism, and that when the normal connection between the human soul and the physical organism develops in the direction of the abnormal in the process of remembering , when the soul life becomes more bound, more intimately bound to the physical organism, those pathological conditions arise which express themselves in hallucinations, in visions, in illusions, in easy suggestibility, and so on, and which lie at just the opposite pole from that to which anthroposophical paths of knowledge lead. Everything that presents itself to us pathologically leads the soul life deeper down into the bodily functions, deeper down than the ability to remember lies. What is developed through the described strengthening of thinking makes human thinking more and more similar to the behavior of the human soul when taking in an external sensory impression. Just as the human being is much more alive when absorbing an external sensory impression than in ordinary, more passive thinking, so too should thinking be energized so that it becomes as alive and intense as the experience of an external sensory impression would otherwise be. It is precisely in this coming to life of the world of thought that one notices more and more that one is penetrating into a soul life that is not the ordinary one. You know, my esteemed audience, how pale, rightly called pale, the ordinary thought life is compared to the life in sensual impressions and in external processes in general. Just as one usually lives in sensual impressions and external processes, so should the whole thought life become for those times when one wants to devote oneself to supersensible knowledge.

Now, in order to avoid being misunderstood, I must point out another difference between the abnormal states of mind I have just mentioned: the person who seeks anthroposophical knowledge develops such strength of thought while the ordinary personality continues to exist in its full, healthy state of mind. A second personality develops, so to speak. And the first, the personality with common sense, with healthy criticism, remains controlling next to the developed personality, the personality with the higher cognitive ability. When someone falls into hallucinations, visions, illusions, when they become a medium, when they are exposed to suggestions, then their entire ordinary, healthy personality enters into the state of hallucinating, of illusions, and so on. The radical difference of the thoroughly healthy anthroposophical path is that the ordinary personality always remains as healthy as it is in life, controlling, criticizing, alongside the developed other personality. On this condition, it may be said that – it takes years for some people, depending on their disposition, but only months for others; some can achieve it in a few weeks through meditation and by concentrating on a specific thought content, that is what I call it – it may be said that it can be achieved that a person feels similarly to how they feel during ordinary thinking. In ordinary thinking, he needs the physical organism. In this respect, one could say, anthroposophical spiritual science fully recognizes the validity of materialism.

In order to develop his soul abilities at all in ordinary life and in ordinary science, man needs the physical body. And he only becomes free of the physical body by strengthening his thinking, making it more intense, more alive. Thought becomes free from the physical body to the same degree that external sensory phenomena are free from the physical body. Consider how independent the physical apparatus of the eye is from the rest of the human organism. I cannot characterize it further now, I would just like to hint at it. What happens in the eye under the influence of the outside world is what, to a certain extent, makes man subject to an objective world in the sensory perceptions of the eye. By linking his thinking with this objective world, thinking itself is also introduced into an objective world. Through sensory perception, man comes out of himself in a certain way.

This is not the place for deep epistemological considerations, but what I am saying can be understood by any simple human mind. Man comes out of himself when he does meditation and concentration exercises as I have described them. But then man realizes how he is only now gradually learning to develop the soul life as such independently of the body. However grotesque and paradoxical it may still sound to a modern person, one learns through experience, through the practice of life, what it means to have thoughts outside of the human physical organism. These thoughts are, however, different from the usual pale thoughts, and also from those that deal with natural laws. These developed and strengthened thoughts are as pictorial as the outer sensory impressions themselves. What is fully clear to the anthroposophical researcher must not be missing at this stage of knowledge. In the writings mentioned and elsewhere, I have called this stage of knowledge the imaginative stage. Imaginative not because one imagines something, but because thinking passes completely from the abstract form into the pictorial, into the living, into the intensified form. But what is absolutely necessary for anyone embarking on anthroposophical research to be aware of within this imaginative thinking is that they know: you are now only carrying something with you in your thoughts that lives within your own human being.

You see how carefully the anthroposophical path of knowledge must be described. It must be emphasized that this first stage allows one to experience one's own inner being more intensely, but that one must realize that one is not yet experiencing an external world, but only this human inner being. But we do achieve a first result when we explore the inner being through such a more intensive, pictorial, imaginative process of imagining. For we gradually learn to have before our soul, as in a comprehensive tableau of life, everything that has formed us, that has affected us inwardly, spiritually, from birth to the present moment. We normally carry what we have in our soul only in the form of ordinary memory. The stream from which memories of this or that experience arise, whether voluntarily or involuntarily, essentially runs subconsciously. We know how abstract it is, how shadowy it is compared to the real experiences when we are immersed in these memory images. These memory images should not be confused with what now occurs before imaginative knowledge. It is not mere memories that arise, but rather something that suggests how one has become. Yes, right back to the first years of childhood, one sees the inner forces that have developed the ordinary abilities of life in one. One sees how the moral and intellectual faculties have developed, how they have been integrated into the forces of growth and nutrition. One really looks into the human interior.

You learn to recognize what I have called the formative forces of the human being. You really learn to recognize a second body. But if you want to characterize it precisely, you have to say: it is a temporal body. It is something that is constantly developing in a mobile way. You cannot draw it without realizing that you are drawing or painting it like a flash of lightning. That which is mobile in time can only be captured in a moment, and so it is with this human formative forces body. In truth, it is a unified organization in time, and it must be understood in that way. There have always been older intuitions for such higher insights, and what I call the formative forces body has also been called the etheric or life body. If one learns to recognize it in the suggested way, not through logical conclusions or otherwise, but through direct inner vision with the imaginative knowledge that has been acquired, then one knows once and for all: what is human organization is not only played out by the fact that there is a sum of chemical and physical forces constitute the human physical body, but because a spiritual soul has entered the physical organization at birth or conception, and that a second, a spiritual-soul, a supersensible body, which is not only spatial, which is temporal, which is always mobile, works in us. And one learns to recognize the inner relationship that exists between thinking, imagining and the forces of growth. As long as one only looks at the human being from a physiological and biological point of view, one finds the forces of growth on the one hand and, on the other, through inner observation, for example, the abstract powers of thinking. Through the imaginative contemplation of which I have just spoken, one learns to recognize how a gradual transition takes place between the ordinary forces of growth and the forces of thinking, how, by strengthening itself, imagining itself leads to that which at the same time brings about growth, the development of the inner organic power from stage to stage in the growing human being. Thus imaginative knowledge becomes a first result of anthroposophical inner research.

Now it is not enough to merely concentrate one's soul life on some idea or on a complex of ideas. Although everything I have described and what is explained in the books mentioned aims to enable the person to carry out such exercises in full arbitrariness, with complete inner composure, as one would otherwise only have in ordinary life , and also comes to such concentration, such directing of attention to a certain idea, it is nevertheless the case that one gradually feels surrendered to such ideas, feels too strongly surrendered, if other soul exercises are not undertaken in a different direction. Therefore, one must, just as faithfully as one concentrates on certain ideas, again do exercises so that these ideas in consciousness, whenever one wants, extinguish, are in turn put out of consciousness. Then one comes to establish what one can call the consciousness. Otherwise, empty consciousness is only present in people during the time from falling asleep to waking up. And if one has not gone through any school of practice, then there is a great temptation to fall into a kind of sleep when consciousness becomes empty of external impressions – or even when it is so strongly taken in by external impressions that it no longer distinguishes them. The ability to achieve an empty consciousness is essential for further progress in anthroposophical research. This does not mean that the person enters into some kind of sleep or dream state, but that they can remain fully conscious without introducing anything through their own inner strength, as they would otherwise do with external impressions or with a strongly developed life of thought or feeling or will. And then, when the life of thought has been strengthened in the way described, so strongly strengthened that one is, as it were, inwardly grasped in the direct experience of this memory tableau of which I have spoken, when one's entire previous life on earth stands before one's eyes like a huge tableau, if one's imaginative life is strong enough, then one can also manage, while being completely awake, to dampen, throw out of consciousness, and create an empty consciousness, the individual idea that one has brought to the center of consciousness in this way, or that has placed itself there. Once one has practiced this for a while (again, it varies from person to person depending on their disposition) one can determine whether it takes longer or shorter. I can only say that anthroposophical research is no easier than research in an observatory, laboratory or clinic; one must persistently and diligently undergo such exercises as I am describing now for a long time.

Once you have managed to expel individual ideas from your consciousness after they have been there, and to create an empty consciousness, then you can also remove from your consciousness that which has presented itself to the soul as a tableau of memories, which has appeared to you as a body of formative forces, as a temporal organism. It takes a strong inner soul power to do this. One must first acquire it by attenuating other images until one's consciousness is empty. But in the end one attains this power to attenuate the entire formative body so that it penetrates into the deeper layers of consciousness. Then the moment may come when imaginative knowledge first enters the second stage of supersensible knowledge for the comprehension of human self-life, the second stage of knowledge, inspired knowledge.

Do not be put off by the expression; one must have expressions everywhere. They do not mean anything traditional or superstitious in this case, but only what I am characterizing here. So, after one has first strengthened one's thinking, after one has strengthened one's soul to such an extent that an empty consciousness can be established, then the objective spiritual world can penetrate into this empty consciousness, just as breathing air penetrates into the lungs as something objective.

And now, through direct perception, the human being experiences what he has gone through spiritually and soulfully before he connected with the physical human body as a spiritual and soulful being. In this moment of inner soul-searching, the great and powerful occurs: the spiritual and soulful in itself, in its own essence, appears before the soul's vision; one sees the soul as it was in a purely spiritual-soul world before it united with the physical-bodily substances and forces through birth or conception, which are given to it through the hereditary powers of parents and ancestors.

The essence of anthroposophical research is that it advances to the perception of the real soul-spiritual not through mere thinking, not through mystical contemplation, but through the development of soul forces that otherwise lie dormant within people. Of course, when one hears something like this, it would be easy to say: Well, then only those who advance to such insights can speak with such conviction of the immortality of the human soul – or rather, when I speak of what I have spoken of so far – of the unborn nature of the human soul. Now, firstly, it is possible through books such as I have mentioned for every person to take the first steps towards such supersensory knowledge as I have described. And even if today they are still unusual paths for the soul, anyone who has entered them knows that they will increasingly become the paths of human development. Because they are only now entering the spiritual development of humanity for the first time, they may seem paradoxical to many. But just as little as one needs to be a painter to be enchanted with a good painting with full inner soul, to see through it in its essence, in what the painter wanted, just as little does one need to be an anthroposophical researcher to recognize as true what the anthroposophical researcher asserts. Common sense is quite sufficient, just as ordinary perception of an artistic achievement is sufficient to appreciate it. For there is an original disposition in the human soul for the perception of truth. Therefore, it cannot be said that only those who are spiritual researchers in the way described can recognize the results of spiritual research. It is only that over many centuries of human development, people have become accustomed to not accepting such things at all, which has gradually caused prejudices for the mind, for the intellect, which today still do not allow what characterizes anthroposophical research as its paths and its results to appear as reasonable for the common sense of a healthy person.

I have now described how the human being can come to his or her own immortality by developing in one direction, looking beyond birth or conception through imaginative and inspired knowledge. However, the paths of anthroposophical research must go further. Not only should the power of imagination and the power of thought be developed, but also the human willpower should be developed to a higher level. I will again state the principles of this. Admittedly, that which is the most intimate part of the human soul, human feeling, the content of the human mind, lies right in the middle between thinking and willing. But that which lies at the center of the soul as our emotional life develops into the higher worlds when, on the one hand, the life of thinking develops, as indicated, and on the other hand, the life of will develops.

If, on the one hand, a kind of ideal for anthroposophy is the experience of the soul in outer perception, then, on the other hand, for the development of the will forces slumbering in the soul, the ideal becomes that which takes place in the moral life, above all in the devoted life of love, in the human soul. I know, honored attendees, that when we speak of devoted love, we are mentioning something that many people want to keep far away from all real powers of knowledge. However, it is not the case that love, as it exists and is justified in ordinary life, should be considered any kind of power of knowledge. But just as thinking is developed on the one hand, so too is the ability to love devotedly developed on the other hand, in order to thereby free the will from the physical organism just as much as the life of thought can be freed from the physical organism in the way indicated. Apparently it is not at all exercises of the soul in the ability to love that come into question here. Nevertheless, they lead to an increased ability to love, to the point of insight. Again, I will only hint at the principle. The following exercise develops the will in particular and develops such an ability: Imagine something that you are accustomed to imagining only in a certain way from the earlier to the later, from the beginning to the end, now in reverse order. For example, one imagines a drama backwards from the last event of the fifth act to the first event of the first act. Or one imagines a melody backwards. Or one imagines only the evening after the usual daytime life backwards. But one must go into as much detail as possible, one must imagine in small portions backwards.

What is the point of this? Dear attendees, in our ordinary lives we develop our thinking through the external sequence of events. Thinking is passively devoted to the external sequence of events. In doing so, it also makes itself dependent on the laws of the physical human organism. The physical human organism is devoted to the external sequence of events through the physical senses. Thinking is dependent on this sequence of events. And by bringing up experiences in a pictorial way through memory, it nevertheless remains dependent on the external sequence of facts. Of course, one can object: with logical thinking, man makes himself independent of this sequence of facts. But what does he ultimately aim for when he makes himself independent? Precisely to recognize the external sequence of facts even better. We think logically so that we can see through the spatial and temporal sequence of facts even better. We are lifted out of this dependence on the external world of facts, but also out of the dependence of thinking, by developing thinking in this way, by thinking from back to front, thus in reverse order to the sequence of external facts. But in this way we now develop the will. In the life of the soul, thoughts, feelings and will interact. In abstract thinking we can separate the three; in the life of the soul, the will is present in every thought, connecting and separating the thoughts; and thoughts are active in the will, even if the connection between thoughts is as unclear to the ordinary consciousness as the state of consciousness during sleep at night. But it is precisely the will, when given over to thinking, that develops freely and independently of the world of facts and also of the human body through such reverse thinking.

If one adds to these exercises others that I would describe as intensified human introspection – all of which must be done with absolute inner composure and complete arbitrariness – one performs such introspection in such a way that one observes what one does, what one thinks and feels, the whole way , how if one were to stand beside oneself as another, as a second person, one becomes pensive with regard to the will, then the will gradually breaks away from the physical, if the exercises are only carried out long and energetically, especially if one also actively engages in one's own development. Just consider how people are helped in ordinary life by what life itself provides. Certainly, everyone today is different from what they were ten or twenty years ago in terms of certain finer nuances of the soul life. Life has done that. But if you take your self-development into your own hands, you set yourself the goal: you should incorporate this or that quality; if you work towards incorporating such qualities, you work particularly energetically towards getting rid of certain habits, then you develop that which tears the will away from physical corporeality. And now one arrives at having the will living in the soul, so to speak, only to the extent that it is completely permeated by thoughts everywhere; it is torn away from the body, it has become transparent. Consider how little transparent the will is when we form the thought, let us say, to raise our arm, to raise our hand. The thought, the intention, is clear, and afterwards, when the hand is raised, we see from the sense impression what has happened. The unfolding of the will that lies in between is as hidden from human consciousness as the processes of falling asleep themselves. But now we experience a will in which we are completely immersed, as we are otherwise only in thoughts, a will free of the body, which submits to the imaginative and inspired ideas, free of the body, that we have received before.

And now, honored attendees, as we experience how our will can become body-free, as we can, in a sense, step out of our bodies with our will, we are now experiencing the essence of human immortality on the other side. This stepping out of the body is nothing other than an image of the knowledge that occurs when a person steps through the gate of death. While man is outside of his body, he becomes aware of what he experiences through this strengthened will, through this will that has become deliberate, which I call the stage of intuitive knowledge. While he is outside of his body, it is immediately clear through his qualities as an image of what enters the spiritual-soul world as a spiritual-soul being when man leaves his physical body in physical corporeality. In this intuitive knowledge, one learns to recognize the other side of human eternity, which extends beyond death.

You see, dear attendees, the eternal part of the human soul does not come to light through anthroposophical research, but is pieced together from the prenatal and, if I may say so, the post-mortal existence, from unbornness and immortality. And by getting to know what is eternal, what is immortal in the human soul, one also learns to recognize the worlds that surround this human soul when it is in its pure spiritual-soul nature, by looking at what the soul was before birth or before conception. Of course, there is still another objection possible, the objection: Yes, how do you know that what you are looking at in your consciousness really lies in the time before birth or before conception? Now, just as with ordinary memory, when you remember an experience you had ten years ago, the memory itself contains the time, as you cannot believe that you have something in your consciousness that is only there in the present , just as the content of consciousness itself points to the time in which the experience took place, so that which we experience as spiritual and mental carries within it the time before birth or before conception. But we also become aware of the worlds that are not the sensual ones, because we only perceive them through the human senses between birth and death. But the worlds that we perceive through the soul senses, if I may use the expression, before birth and after death, they are now unlocked. We get to know them as concrete, essential worlds. And by getting to know these worlds, we also get to know the spiritual-supernatural world that always surrounds us, which we cannot penetrate through mere philosophical speculation. We can penetrate it only by developing more and more imaginative, inspired, intuitive knowledge.

This intuitive knowledge, which in a certain respect is the highest level of knowledge for looking at the external spiritual world, already comes to us in ordinary life, albeit in a different form. And I had to point this out as early as the beginning of the nineties — if I may make this personal remark — from my own soul development in my “Philosophy of Freedom” how the moral impulses of the human being — and the moral life gives the human being his actual value and his actual dignity — are drawn from a world that I also called an intuitive world back then, a world of spiritual substance. And I already said in this “Philosophy of Freedom”: The true moral impulses are drawn from a spiritual, supersensible world through pure, sensuality-free thinking. I established freedom in human life by pointing out that the question is usually asked wrongly. One asks: Is man free or unfree? He is just as free as he is unfree. Unfree in relation to everything that are the ordinary actions of life, which are bound to the physical organism, where they are impulsed by instincts, drives. But man develops more and more to freedom by coming to get his impulses for the moral, the ethical life from a spiritual world through pure thinking, even in ordinary life, even if more or less unconsciously. And man is free to the extent that his moral impulses come to him from a spiritual world. Therefore, what man grasps as moral intuitions becomes the model for what must now be asserted in anthroposophical research as the highest level of knowledge, as the intuitive level.

One might be tempted to say: we can learn in our moral life what the cognitive life must also achieve. However, in our ordinary consciousness we are given the opportunity to have such intuitions in our moral life. They are contained in what our conscience offers us. With regard to the knowledge of the supersensible world, to which the human soul with its supersensible part belongs, intuitive knowledge must first be sought after one has gone through imaginative and inspired knowledge. Inspired knowledge first offers the objective, the entry into an alien world. Intuitive knowledge is the complete surrender to the objective spiritual world. One only gets to know the latter objectivity sufficiently when one first admits that imaginative knowledge only leads into one's own subjective world. And when one gets to know a spiritual world in this way, then everything that is there as a sensual world is also revealed in the form of the spiritual. That is to say, one remains completely on the ground of natural science for the field of nature. One does not speak or fantasize about all kinds of spiritual, nebulous entities in nature. One ascends through real knowledge to that which is seen as spiritual entities when the objectively observed sensual things and entities metamorphose before the spiritual gaze in the way that I can only hint at for you today in a few cases.

You see, in the sensory view and in ordinary science, the sun is given with sensory contours. We see it that way for ordinary consciousness. It is given with sensory contours in space. Ordinary science calculates its correct, indisputable position through astronomy and astrophysics in relation to this sun. For the spiritual view that I have described to you, the sun changes. That is, of course, for the one personality, which remains fully intact, as it sees it. Otherwise one would become a hallucinator and not a spiritual researcher. But that which remains so fully intact shows itself at the same time in its supersensible essence. One learns to recognize that the sun is not only the being that stands spatially out there in space, but that a solar element, which is only consolidated and concentrated in the physical space of the sun, fills the entire space of the universe that is accessible to us, permeating all beings in the nature kingdoms and also permeating the human being himself. One gets to know the spiritual, supersensible power of the solar element.

And just as one becomes aware in one's ordinary consciousness that external facts live on in the human being as feelings, as thoughts, as triggers of will impulses, so one comes to recognize that in the depths of human nature the external spiritual-supernatural sun-like quality finds its continuation. One gets to know the sun-like quality in one's own human nature. One would like to say: everything transforms from a sharply contoured form into a becoming, into an ongoing life. And the human being's own internal organs metamorphose before the supersensible eye in such a way that they appear in the process of becoming. While the heart, lungs, brain and other human organs are sharply defined for the ordinary sensory view, so to speak representing things, it happens for the supersensible view that we can only speak of a heart process, a stomach process, a brain process, a lung process. Everything merges into life, comes to life. And as the sun-like essence pours itself into this life, we perceive, at a higher level, everything that is emerging life, that is connected with that which makes us young and keeps us young, what growing, sprouting, sprouting forces are in the human being, but also the sprouting, sprouting forces out there in the realms of nature, in the plant kingdom, in the animal kingdom and also in the mineral kingdom. One now learns to see through the realms of nature and one's own inner human being spiritually and soulfully. The peculiar thing is that otherwise the human being is faced as a whole; his individual organs are individual parts. Now one learns to recognize how the individual organs are assigned to the different areas, the different forces of the cosmos. One learns, for example, to recognize how the brain forces are assigned to the solar forces, in that they are in the first half of life, as other organs, namely the heart, are assigned to the solar forces.

But one also learns how to recognize the solar on the one hand, for example, the lunar on the other. Again, the moon is only sensually seen as a clearly defined cosmic body. A lunar quality flows through the whole of outer space, all the outer realms of nature and the human being itself. This includes all the forces of decline, all the forces of retrogressive development, all the forces through which we age, through which our organs become dulled, become dulled, somehow merge into descending development. One now gets to know this mechanism of the human organism and the external mechanism of nature from a new perspective, by being able to see the solar and the lunar together.

And in the same way, in relation to other celestial bodies, we learn about the force-giving, the sustaining, the process-sustaining, and the becoming. One learns to recognize it in its continued effect within the human being, in its effect outside in nature. But in doing so, one enters a field where it can be shown how anthroposophy can be thoroughly fruitful for other sciences, to which it does not stand in opposition, but which it would like to further develop by fully recognizing what they themselves can achieve, how spiritual science can have a fruitful effect on other areas of life.

By learning to see in this way, the becoming, the process of the human inner organism, one learns to recognize in a more intimate way the health of the human being, the illness of the human being. One gets to know the breakdown of some organic processes, as it occurs in disease processes. One also learns to recognize how one can contribute to recovery through opposing processes. Above all, one gets to know the connection between the outer nature and the human inner being. For example, one learns to recognize how certain degenerative, destructive forces of one organ or another can be balanced by the sun-like, constructive forces, say, in the plant or mineral kingdom. One gets to know the healing powers by following the supersensible in nature and in man. And that can emerge from anthroposophy that has already emerged precisely in relation to medicine.

Physicians have taken up the suggestions that can arise from this kind of anthroposophical research, and medical-therapeutic institutes have been established in Dornach near Basel and in Stuttgart, which are in the process of developing, in a thoroughly exact way, those healing methods and remedies that arise from the suggestions of anthroposophy. This is an example of the kind of cross-fertilization that anthroposophical research can provide for the individual sciences and practical areas of life. What can otherwise only be tried empirically, and only after trying can one say how it works in this or that direction in the human organism, can be understood because the natural process according to the sun and moon and according to the other cosmic processes, and the inner human natural process and soul process and spirit process can be understood. Rational medicine, a medicine of inner insight into the pathological and healing processes, can be substituted for the mere trial-and-error medicine. Similarly, a physics and a biology institute are being established in Stuttgart. That is all I want to mention. The individual sciences can certainly be fertilized by anthroposophy.

But what Anthroposophy provides in this way, by pointing to our own immortality in connection with the spiritualizing of the supersensible in the universe, can also have a fruitful effect on life in other ways. This should be shown by a particular example, the Dornach building, the Goetheanum, the School of Spiritual Science in Dornach near Basel. Anthroposophy has been practised for a long time now, and the time has come when a number of friends of Anthroposophy have given rise to the building of a home for Anthroposophy. The circumstances, which I do not have to describe here, brought this home for Anthroposophy, this Goetheanum, close to Basel.

If the necessity of building a spiritual movement its own home had been felt in any other field, then contact would have been made with this or that architect. Perhaps a Romanesque, Gothic or Renaissance building would have been constructed or something similar. Anthroposophy could not do that. No matter how much one may dispute the artistic side of what has been created, what some claim it is not in any case. But if one is imbued with what anthroposophy can give as an attitude of the soul, then one is a strict critic oneself and initially describes what one has to describe only as a beginning. The Goetheanum should also be described from this point of view. Because Anthroposophy does not strive for one-sidedness, but because it springs from the whole, full humanity, and in turn wants to place the whole, full human being in the world, it could not be a matter of building a randomly stylized building as a home.

I would like to use a trivial comparison: just as the individual forms of a nutshell are built according to exactly the same laws as the nut kernel – as you can see, the same forces act in the shell in their position and in their mutual relationship as they do inside the nut kernel – so, if anthroposophy is is to be understood not as a theory, not as a collection of dull ideas, but as real life appearing in ideas, then what appears as its framework, so to speak its structural shell, must be made of exactly the same spirit as the ideas in which the supersensible life is presented. Therefore, everything that has been realized in Dornach, whether architecturally, pictorially, sculpturally or in any other artistic way, must come from the same spirit as that which is spoken as the Word on the podium. This appearance of ideas and thought-forms cannot be other than the kernel of the nut to the shell, to that which speaks out of forms that are not straw-like allegories or symbols; there everything has flowed into the truly artistic. And yet, even if the whole is only a beginning, one may still refer with a certain certainty to Goethe and in particular to Goethe's view of art. One need only think of how Goethe put it: “When nature reveals her manifest secret to someone, that person feels a deep longing for her most worthy interpreter, art.” In another saying, Goethe expresses the same sentiment: “Art is a manifestation of secret natural laws that would never be revealed without it.

In that anthroposophy, in the way it has been characterized, really wants to penetrate into the deepest laws of nature, into the laws of the supersensible spiritual world, it also feels inspired for the artistic and knows how to incorporate the living, not the symbolic, into the material. She has just the right feeling for the material, so that she does not feel comfortable in some artistic, symbolizing cloud cuckoo land, but in the most eminent sense, she lets what is her spiritual life be revealed through the art form. In this way, without anything didactic occurring, what goes beyond all theory into the knowledge of the supersensible can at the same time be fruitful for the artistic field.

I can only give isolated examples of the practical effects of anthroposophy. Thirdly, I would like to mention the Waldorf School in Stuttgart, which has already found a certain following here too. This Waldorf School was founded by Emil Molt and is run by me. It is run in such a way that it is not intended to oppose the great achievements of pedagogy and didactics of the nineteenth and the beginning of the twentieth century. It is mindful of the great pedagogical maxims that are there. But precisely those aspects that are often expressed today in the field of education as a longing for reform show that something is needed to implement the well-intentioned maxims of the great educators in practice in the individual. Anthroposophy does not want to replace old maxims with new theoretical ones in this field, but to serve their practical implementation. That is why the Waldorf School in Stuttgart is definitely not a school where Anthroposophy is to be grafted into children; that is far from our minds. We have therefore quietly entrusted Catholic religious education to the Catholic pastor and Protestant religious education to the Protestant pastor. Only for those children who would otherwise be dissidents have we provided a free religious education. The religious aspect of the world view is not what gives the Waldorf School its specific character. What it seeks to achieve is that anthroposophical knowledge teaches us to recognize the human being in terms of body, soul and spirit, to recognize this in the child; that, based on our knowledge of the human being, we can read the curriculum for each school year, for each month, for each week from the child; that it is only through a true knowledge of the human being that we can truly establish the art of education and the art of teaching. In the practical side of education and teaching, in the “how” of how to carry it out, we should let what anthroposophy can give have its effect. And if people were not so opposed to anthroposophy, purely out of misunderstanding, as they are, then far more consideration would be given to such things as occurred this summer during the anthroposophical congress in Stuttgart.

For example, a teacher at this Waldorf school showed how one-sided everything is that is supposed to be made fruitful for teaching through experimental pedagogy and experimental psychology, especially in recent times. Anthroposophy does not go against what is being done in these experiments either, but it can show that what is learned about the human being in this way can only bear fruit in the right way if one also enters into the soul through inner contemplation into the soul; when the lessons are not based merely on experimental results about memory, the development of the powers of mind and will, about fatigue and so on, which have been obtained externally, where one can stand far from the human soul. Rather, what can be gained from the soul itself will only bear fruit when one also gains the ability to look intimately into the human soul, into this wonderful, enigmatic human soul that develops from the first childlike day, from week to week, from month to month. Only when we have the right sense of insight are we capable of educating. And anthroposophy, because it does not just go to the surface but learns to recognize the whole, the full human being in body, soul and spirit, can create such a higher, inspired, spiritualized art of education.

The art of education is what anthroposophy seeks to practise in the Waldorf school. It is not some kind of world view that is imposed on the children. Now a teacher at the Waldorf school has discussed in a particularly intimate way – the lecture has now been published as a brochure – the significance of experimental psychology and what it could become through deepening. In my opinion, Dr. von Heydebrand has presented something extraordinarily significant here, with regard to the appreciation of a one-sided current of development in the present time. This would undoubtedly have been discussed much more in pedagogical circles if it had not grown precisely on the much-disliked soil of anthroposophy.

And anthroposophy can also have a living effect on the outer social life. Here too is an example, even if it is only a small beginning. Emil Leinhas also gave a lecture at the Stuttgart Anthroposophical Congress, which has also already been printed, and in it he gave a spirited critique of contemporary economics. The title is 'The Bankruptcy of National Economy'. Emil Leinhas shows how this national economy must remain unfruitful for real social life if it is only understood in the pattern of outer, natural scientific thinking, and not supplemented by the knowledge of spiritual, supersensible forces at work especially in human life.

We see, especially in the social sphere, the devastating effect of a way of thinking that would like to apply the one-sided natural science approach to social life as well. Let us look at the terrible devastation that is growing ever greater and greater and that ultimately poses a threat to the whole of Europe, indeed to the whole of the civilized Western world. Let us look at what is happening in the social sphere in Eastern Europe and become aware that the underlying reasons for the emergence of these destructive forces are nevertheless that we have not been able to permeate social life with what arises from a spirit-perceiving consciousness. If we look at people only as the economics teachers of the nineteenth and early twentieth century did, uninspired by spiritual-scientific knowledge, then destructive social forces must ultimately emerge, as they have in Eastern Europe, and must become a threat to the whole educated world in a much higher sense if a spiritual element is not introduced into our social order.

Now, dear ladies and gentlemen, I have only touched on a few areas in which anthroposophy can be fruitful, in scientific and other areas of practical life. Only at the end would I like to suggest something that must be mentioned last, although it is not the last: By leading to the direct beholding of the eternal in the human soul, by leading to the direct knowledge of that which lies beyond birth and death, to the unborn, to the immortal in the human soul, by leading to those worlds in which the human soul lives when it is not clothed with an external physical body. By becoming acquainted with these two worlds, it also becomes acquainted with what is in human nature, deeper than physical human nature, more comprehensive, more intense than that which the soul experiences when it is in the spiritual world before birth or after death. What is found in the human soul is not exhausted in the contemplation of the natural or supersensible world.

After getting to know the two worlds, which of course only appear to be two worlds and in truth interact according to the whole meaning of the presentation, so that one cannot speak of dualism versus monism in anthroposophy; when one learns to recognize something in the human soul which reveals itself as a synthesis of these two worlds, that is the innermost, human, eternal core of being, which goes through repeated earthly lives, so that human life is made up of such pieces that lie between birth and death and between death and a new birth. And by learning to recognize the outer cosmos in terms of its spiritual significance, one also learns to look in a different way at times when man was still more akin to the outer cosmic existence. There were no repeated lives on earth then. And in the future, when man will have found a more intimate union with the cosmos again, the repeated lives on earth will also cease. But for a long period of time we have to observe, through the same powers that I have described, what can be called the contemplation of repeated earthly lives. Through this one is led in a cognitive way to the spiritual world.

As I have already indicated, human feeling and perception are taken along by the development of the powers of thought and will. This human feeling, insofar as it lives and wants to live out in religious devotion, can only deepen when the human soul is also presented with knowledge of that which is eternal in the soul, which is spiritual and supersensible in the cosmos. Anthroposophy certainly does not want to found some kind of sect in the world. It does not want to found a new religion. Take the whole meaning of what I have tried to explain today: it is something that wants to strive scientifically, but which, due to its special kind of scientific striving, can never become a mere specialty because it concerns every human being. Therefore, one cannot say: Anthroposophy is something like botany or zoology or geometry, which in their higher parts can only be recognized by individual specialists. Anthroposophy is something that concerns every human being. And the development of the spirit will bring it about that it will concern more and more people. And every person, through what is in them in body, soul and spirit, can understand and receive what Anthroposophy, albeit as the result of arduous research, has to present to the world, provided they are open to it. But the fact that the supersensible world emerges as a result of research does not in fact take away a person's religious life, but deepens it. Religions have every reason to look to anthroposophy as something that can offer them help, that can give people exactly what they need to come to religious devotion again, after modern life has taken away much of this religious devotion, especially in the modern intellectual life. It is therefore a complete misunderstanding to believe that true, genuine religious devotion, true, genuine religious experience could somehow be endangered by anthroposophy. This is another area in which anthroposophy can be thoroughly fruitful.

Those who see through what is actually at stake may say that anthroposophy in particular accommodates the deepest human longings of the more active minds of modern humanity.

And if I am to briefly summarize in a few words what I have tried to describe as the essence of anthroposophy – although this can only be done insufficiently in a short lecture – I would like to say: the human being stands before us with his physical body. We look at him. His soul and spirit speak from the depths of his being. It speaks from his face, from each of his movements. We do not have the whole person before us if we do not see this spiritual-soul in the natural-physical. Natural science has brought it to a high level of perfection over the last three to four centuries, especially in the nineteenth century. Anthroposophy does not want to rely on laymanship or dilettantism, although it is for everyone. The anthroposophical researcher wants to exclude any laymanship or dilettantism in the field of natural science. He wants to see genuine science and genuine methodology developed in the field of natural science. But in doing so, he is particularly aware of how external natural science, which has rightly celebrated such triumphs and has made such a significant impact on practical life, how this natural science represents something external that can be compared to the physical body of the human being.

Wherever we look with the unprejudiced eyes of a whole human being, equipped with the insights of natural science, we encounter something like the way the soul and spirit appear in human physiognomy and human movements; we encounter something as science, as knowledge of the soul and spirit in the knowledge of nature. I would like to say: through its physiognomy, through the way it develops, the knowledge of nature can point to this spiritual-soul aspect of a particular knowledge. Just as the natural human being reveals the spirit and the soul in the way his body is formed, so true scientific knowledge reveals a higher, supersensible knowledge that goes to the spiritual-soul. What the human soul and human spirit are in the human body, that, ladies and gentlemen, is what the soul and spirit are in knowledge. For a true natural science, the anthroposophical paths and results are what the soul and spirit are in knowledge.

Dear attendees! The riddles of [nature] first approach man insofar as he is a cognizant being and insofar as he has to implement his knowledge in practical life. The riddles of the soul are different. If knowledge is necessary above all for orientation in the world, if we find ourselves in a world that does not want to be illuminated for us through knowledge, so to speak spiritually as in a dark room, then it must be said: the riddles of the soul are those that are experienced directly, but in a way that very many people have no adequate conception of. Today, there is much talk about the unconscious and subconscious life of the soul. However, since we have hardly enough ways to gain more precise ideas about this subconscious life of the soul — as this very evening is intended to show — it is also the case that the profound influence of the soul's riddle on the human being cannot be sufficiently appreciated from the direct consciousness of the present and from what is recognized science in this present. Doubts about those things that are intimately and closely related to the longings and hopes of the human soul life not only bring the person a sense of instability of the soul, they not only rob him of the security of the soul life, they not only take away the strength to find and maintain his position in life in a moral and social sense, but they intervene in the entire inner constitution of the human organism's life as a whole. What is at issue here cannot be fully understood unless one knows that in the deeper layers of the soul there are forces that are initially unknown to the human being – and yet they work in the same way as the conscious forces, but – one might say – they dig deeper into the whole of human nature.

It seems at first to be a small thing when a person has to give in to doubt about one or other question, for there are indeed enough reasons for doubt regarding the great riddles of the world that can only be solved in the course of a long time. But doubt itself, when it takes root in the most intimate life of the soul, when, as it were, the soul must continually eke out its existence, not consciously, but unconsciously - if the expression may be permitted - tormented by doubt, then this doubt eats so deeply into the organism that it also gradually attacks physical health. For what emanates from the soul does not immediately interfere with physical life. But what gnaws at the soul in this way over a long period of time, little by little and again and again and again, and especially in such a way that it does not fully come to consciousness, ultimately undermines physical health and thus actually the whole existence of the person. For this reason, the whole area of these soul mysteries, especially in recent times, has once again entered the field of vision of even earnestly striving scientists.

Anthroposophy, as it is meant here, wants to work strictly on the basis of the most serious scientific conscientiousness and methodology that could only be developed in the course of the last four to five centuries, especially in the nineteenth century, in scientific research. However, since Anthroposophy wants to deal with what the deepest longings, the most earnest hopes and the strongest forces and sources of life of the human soul are, Anthroposophy concerns every human being – and one might say – it is therefore in its nature to address not only the individual field of science, but all people. One can also see how simple, healthy human understanding, if it is not occupied by one or the other prejudice, can certainly find the path to understanding anthroposophical research methods. I spoke about this in the two lectures that I recently gave here in the Philharmonie. Today, my presentation will focus on the riddles of the soul.

These soul mysteries have also recently been brought before the scientific forum with great intensity. This natural science, which, where it is justified, is fully recognized by anthroposophy, and which rightly points out again and again its great triumphs for knowledge and for life in the most recent times, this natural science has, especially in the present day, forced serious thinkers, I might say, to face the riddles of the soul. Scientific research is concerned, after all, primarily with that which is given to man sensually and which can be traced back to its laws through observation and experiment and through the combining mind. But what this scientific research has increasingly lost sight of in recent times is the human being himself. Natural science methods are and will always be applied to the outer human nature, the physical organization of the human being. In the extension of these methods to the great questions of the soul life, anthroposophy must find that these natural science methods do not remain true to themselves, even with great researchers. For this reason, I would like to begin by pointing out the way in which the present-day natural sciences in particular often approach the riddles of the soul, and how anthroposophical research must nevertheless take a negative view of this approach because, as I emphasized in the previous lectures, — must proceed more strictly and critically in the supersensible, in the realm of soul and spiritual life, out of scientific conscientiousness, than one proceeds on the natural science side when questions of soul and spiritual life are to be considered.

I would like to start with an example to show how natural science believes it can approach the riddles of the soul, and how anthroposophy has to approach these riddles in a completely different way. I would like to draw attention to a work that has recently made a great impression in certain circles because it deals with the soul riddle right up to the human question of immortality and breathes a thoroughly scientific spirit. It is the work in which Oliver Lodge wrote about what he was supposedly able to learn about his son Raymond's soul through mediumistic art after his son's death. One may cite this attempt by Oliver Lodge, which is considered a failure for anthroposophy, to penetrate into the soul life up to the question of immortality, because anyone who is familiar with the scientific conscientiousness of natural research will see on every page of I would like to say, can see in every page of this extensive book by Oliver Lodge how the strict methods of natural science are observed, how everything that the natural scientist is accustomed to using in the laboratory or in the physics cabinet is seemingly applied here to the study of the soul. I would like to mention only the experiment that was most striking, and that was almost a kind of “experimentum crucis” for many.

Oliver Lodge, with the help of a medium, allegedly received messages from the soul of his son Raymond Lodge, who died in the war. Among these messages was one of particular significance. As Oliver Lodge believed, the soul of his son made the revelation to him through the medium that Raymond Lodge had had his photograph taken with other comrades a fortnight before his death, that a group picture had been taken, that the photographer had taken two pictures in succession and that the way Raymond Lodge was sitting was slightly different in the first and second pictures. Nobody knew anything about this picture when the medium brought the message that was supposedly coming from Raymond Lodge's soul. Oliver Lodge's family did not know anything. The picture had been taken in France and had not yet arrived in England when the corresponding seance took place. Nevertheless, the matter had been described in full detail by the medium. To the strict naturalist Oliver Lodge, it seemed as if this experiment undoubtedly established that the soul of his deceased son himself had spoken. For who could know anything about what was completely unknown at the place where the experiment was carried out. All sources of error, as we know them from physical research, for example, were carefully excluded. Therefore, the impression of this experiment, as it was described in the detailed book, was extraordinarily striking, even for unbiased readers. And yet, although a strict natural scientist speaks here with observation of all scientific certainty, anthroposophy must point out that its kind of research into the supersensible must be more critical than such a scientific method driven into the soul realm. For ultimately, what has been said here is nothing more than lay opinion regarding soul research.

There are simply abnormal powers and abilities in the human organism, and in certain borderline fields modern science has much to do with such abnormal abilities. Anthroposophy, however, has nothing to do with these abnormal abilities, but only with the further development of the normal human faculty of knowledge into the supersensible realm. It is possible to know how abnormal faculties can work, how it is actually possible that through special — and these are always actually morbid predispositions of the human being, which however mediumship presupposes —, how through such predispositions the conditions of sensory experience can be broken through in certain cases, how space can be overcome, but also how time can be overcome, and how it is a certainly established result that through such abnormal, pathological abilities, the person sees, for example, how he falls from a horse during a ride that is to take place in a fortnight. If the foresight is correct, the event occurs despite all the precautions taken to avert it. Such experiences are verified results; however, they are not based on the normal cognitive abilities of humans, but on abnormal abilities.

But if Oliver Lodge now thinks that some supersensible world has spoken to him, then it must be pointed out that in this case nothing more needs to be present than that the medium has had such foresight. The two photographs did indeed arrive in England later, and Oliver Lodge's eyes rested on them. The later seeing of the photographs can be seen and described through the medium's abnormal abilities based on such foresight. So in this case we are dealing with nothing more than the development of abnormal abilities that do not look into a supersensible realm, but only see what is happening in the ordinary physical world. These abilities can only do this: break through the conditions of space and time that are otherwise given to our sensory abilities.

I only mentioned this example in the introduction to point out how critical anthroposophy is, despite the fact that it points in the strictest sense to the path that really leads into the supersensible realm and shows us how the eternal core of the human being is connected to the eternal in the cosmos, and how the individual, everyday event in the life of the soul can be taken as a starting point for the great questions of birth and death, of immortality and the unborn. Although anthroposophy seeks such paths to the supersensible in the strictest sense, it must nevertheless critically reject that which, in imitation of abnormal human abilities, can only deal with that which after all only takes place in the sense realm. Anyone who understands the significance of such criticism for anthroposophy will not want to see anthroposophy in the light of those misunderstandings in which it is still seen today by many who only deal with it superficially. But the whole of anthroposophy's research methods is based on the need to apply scientific methodology to the most intimate inner soul life. It must awaken slumbering abilities in the soul, and it awakens them — not through any fantastic or mystical methods, but through systematic schooling, as I have described it — at least on a trial basis — in the two lectures already mentioned. But it would be easier for present-day humanity to form an unbiased judgment on such questions if people were willing to educate themselves about how differently people throughout the world want to ground their vision and also their faith from the intimate foundations of their soul life. I would like to point out just two polar opposites, so to speak, when it comes to characterizing the diverse abilities of people around the world.

In this way, the differences between the West and the East in terms of their understanding of the soul are particularly apparent. As a representative spirit of the West, I would like to cite Herbert Spencer, who has indeed gained such tremendous, if unjustified, influence on the way of thinking of the newer view of nature. Where Herbert Spencer talks about education, he also talks about the goal of educating the human being, and in doing so, he gives us the opportunity to really look into how he feels about the riddles of the soul.

I will only briefly present what he implies: Even if we educate people to be good citizens, to be efficient members of human society, to be efficient professionals, the most important thing in education is what enables people to educate others. The parental vocation is the highest in education. And on this occasion, it is particularly interesting to see the reasons Herbert Spencer gives for this view. He says that the highest goal in human life is to produce the next generation, the offspring. Therefore, the highest goal of education is to raise the next generation. No criticism of Herbert Spencer's assertion is intended here. One can make this claim if one is completely on the ground that wants to scientifically justify more or less everything that is valid in human life, only on the ground of external sensory perception, external natural science.

But the polar opposite of this view is presented to us by a thinker of the East who was particularly significant in his work in the second half of the nineteenth century: the Russian thinker Vladimir Solovyov. He turns his gaze to the riddle of the human soul from a completely different angle, so to speak. He says that human life has value only if, on the one hand, it sets itself the goal of perfecting itself in the truth; without this goal, human life would be worthless. But it would also be worthless if man did not partake of immortality, because, in Solowjow's opinion, a striving for perfection that could somehow be abandoned to destruction would be the greatest deception that the universe could perpetrate on a human being. Therefore, he demands that man strive for perfection in the truth and partake of immortality for the highest soul riddles, and on this occasion he speaks again in a very characteristic way – like the polar opposite of Herbert Spencer – by says: How dreary and desolate existence would be if it had to be exhausted only in the succession of generations that are produced one after the other, if the wheel of existence would run in such a uniform manner.

We see, then, that in the West and in the East, two representative human thinkers express themselves in opposite senses about the same area. It can be said that when Herbert Spencer deals with spiritual questions, he looks entirely at the external nature and only applies to the human soul what, in his opinion, can be accepted according to the pattern of recognized scientific conclusions and judgments. Solowjow demands the opposite, and that from the depths of the human soul. He demands something as the goal of human development that is also based on the succession of generations, but which goes far beyond what, in his opinion, would exist in a uniform course of the same wheel, which would only ever turn in history.

Now, one seems to me to be as imperfect as the other. In Herbert Spencer we see how a thinker cannot rise, I might say, from the depths of natural science to the heights of the riddle of the soul. In Solowjew we see how from mystical depths there emerges the indefinite, very mystical-sounding demand for immortality, but how here, too, there is absolutely no way to arrive at real knowledge in this field. And perhaps it may be said, especially in the present time, that if one looks impartially at these two sides and is sincerely and honestly devoted to what has emerged as the highest flowering of Central European, of German intellectual life, that the deepening that is necessary here in relation to the riddle of the soul must be found precisely in this German intellectual life.

This, ladies and gentlemen, I wanted to say first to show that one must indeed have ideas about the way in which people in the nineteenth century wanted to approach the riddles of the soul, how, so to speak, the soul are today's burning questions, and how the peculiarities of intellectual life in the most diverse regions of the earth present obstacles and hindrances to finding completely unimpeded paths into the regions in which the eternal of the human soul is rooted. At first, the human being appears to us as a unified being. And this is fully justified. But in this unified being, we must seek out the forms of reality that have entered into it. The way in which anthroposophy attempts to do this is often challenged by those who call themselves abstract monists or the like. Anthroposophy does not in any way offend against a justified monism. For no one denies that there is a unified activity in water when one shows how oxygen and hydrogen are effectively present in water. Nor does one deny what we encounter as a unified human nature when one conscientiously searches scientifically for the forms of reality that converge in human nature. But these forms of reality converge in a mysterious way. We see, when we devote ourselves to our external sensory observations and deepen these through recognized science, through physiology, biology and so on, the external physical corporeality of the human being. On the other hand, we see how the soul reveals itself out of this physical corporeality, how it permeates the physical corporeality, enlivens it and allows the spirit to flow into it.

But only when we realize, in an unbiased way, how these different forms of reality – the physical, the soul, and the spiritual – work together in the unified human being, can we hope to approach a solution to the riddle of the soul. Of course, I am not saying that the riddles of the soul can be definitively solved by anthroposophy today, but one can hope to point out the path to the solution. And again and again one is pointed to the two ends of physical earthly existence that approach man so mysteriously, when the great riddles of the soul come before one's eyes. One is pointed to birth and death. Let us first consider these physical ends of human life, and then ascend into the supersensible realm.

What the outer physical body of man is, we basically only see in its very own form in the corpse before us. Therefore, it is actually quite correct what many naturalists have said: that the characteristic of death is actually the presence of the corpse. This is also true for death. But if you look at what you are facing in the corpse without prejudice, it is characteristic enough for the whole human being.

Du Bois-Reymond believed – as he stated in his famous lecture “On the Limits of Natural Knowledge” – that the human being, as a conscious, waking being, is not transparent to his own knowledge, that this knowledge reaches certain limits when it comes to human consciousness. From the movements that the matter in our nervous system undergoes, we cannot understand — du Bois-Reymond said — how we feel: “I see red, I hear organ tones, I smell the scent of roses.” But du Bois-Reymond thought that ordinary natural science could be used to understand the sleeping person, in whom consciousness has dawned, and thus precisely that which, in his opinion, is unfathomable for ordinary natural knowledge. No! But through that in which natural science is great today, the sleeping person can be understood just as little as the plant. What pervades a being as life can only be seen in supersensible knowledge, in supersensible contemplation, as I have characterized it in my writings 'How to Know Higher Worlds' and 'Occult Science: An Outline' and in the two lectures already mentioned. What pervades man as a sleeping being, as invigoratingly as a plant, cannot be known through ordinary natural science. Here, man is only accessible as a physical being after he has died. And when he has died and lies before us as a corpse, we see how he begins to follow quite different laws from those he followed from birth or conception to death.

But as the human corpse approaches its dissolution, it follows the same laws that we see in the natural world and that we understand through ordinary science. So that in what happens to the human corpse, we have before us what man would be if he were not permeated, as a corporeal-physical being, by a spiritual-soul element that must snatch him from death, from dissolution, in every moment of life. For the laws of nature that we fathom with ordinary natural science dissolve the human organism, and what holds it together must therefore follow different principles.

Thus, we get to know the human being in his or her physical body, when it is detached from the soul and spirit. The laws that are effective there must be effective in the human being throughout his or her life on earth, because they are the laws of the physical, chemical existence of the substances and forces that the human physical body contains. They are now overcome in the opposite direction by what is in the human being besides these substances and physical forces. But if one wants to get to know the human physical body in its purest form, then one must seek it out in the corpse. There the human being is completely surrendered to external physical nature, and there one can see how he carries this physical organization within him in whatever way.

Now, in the books and lectures mentioned, I have pointed out that there are dormant forces in the human soul that can be awakened, just as forces are gradually awakened in the soul of a child as it lives in a dream-like soul life. If only human beings had the intellectual humility to say to themselves one day: You were once a very small child with a dream-like soul life that poured into your physical being; education and life have brought out of the depths of your thought, feeling and will, which you have today for orienting yourself in the world and for knowing yourself, and which, above all, has led to the triumphs of recognized science, especially natural science. But can we not assume that, when one has everything that life and education and inherited traits can give one, one nevertheless, at some point in one's mature life, presupposes soul abilities - if I want to express myself scientifically - as 'latent' in the soul?

Can we not say that at any given moment in our lives we can take our own soul life into our own hands and continue it from the point where we left off? Only practice can prove that this is possible. But the practice of anthroposophical research also shows this. I would like to mention only briefly that it is through inner soul exercises that such dormant abilities are awakened in people. These soul exercises, which relate primarily to the life of imagination and thought, consist of meditation, of systematically regulating concentration on very specific conceptual complexes. What do we achieve when we strengthen and energize our souls in the way described in the books mentioned?

Just as a muscle, when used, strengthens through use, so our soul abilities are also strengthened and invigorated in a very specific way when such soul exercises are done by a person with perseverance over a long period of time. And if I am to characterize how people come to such abilities in the normal way, I would like to say: When we, as honest people, look at our thoughts and how they develop from our outer perception and from the phenomena of life, then we can only say: It happens in us in such a way that we would have to confess: “It thinks in us.” For the fact that I think, it announces itself to an unbiased self-examination: we notice how “it” thinks in us. And we refer this thinking back to ourselves by seeing thinking revealed through our body and say, “I think,” while for ordinary consciousness and for ordinary science we should actually only express, “It thinks in us.” But when we strengthen the soul life through appropriate meditation and concentration exercises, then we really come to the inner consciousness that may express, “I think.”

For then thinking breaks away from what the physical organization is. I know how many paradoxes are expressed for today's consciousness with such a sentence. But here again, anthroposophy, with its research, which is a vivid one, proceeds with great caution and criticism. Anthroposophy is well aware of how ordinary thinking is bound to the physical organization of the human being. It does not present itself in an amateurish or dilettantic way. It agrees with those who study the central organ of the nervous system, the brain, and show us how this or that part of the human soul abilities turns out when this or that part of the brain is removed. Anthroposophy also examines how memory and the ability to remember are connected to the physical organism. And that is why it comes to the conclusion – which some may even misunderstand as a kind of materialism – that for the whole ordinary soul, the physical body is the absolute basis. But then, when appropriate meditation and concentration exercises are done and when the thinking is strengthened, the thinking as soul life breaks away from the physical organization, only then does the soul appear as an independent entity. Then the human being knows: “I think,” and in this “I think” he knows that thinking now proceeds as an independent process, purely soul-spiritual, no longer conditioned, no longer dependent on the bodily organization.

And in addition to the thought exercises, will exercises are added. Again, I would like to characterize only in principle how these will exercises lead to a very specific goal. One might say: Just as it is unjustified to say to ordinary thinking, “I think,” so it should be clear on the other hand that man, insofar as his own will flows into action, faces a real unknown. Take just the simplest volition, for example, raising an arm or a hand: First you have the thought of raising the arm or hand. This thought, however, is clearly in consciousness. But then something completely indeterminate comes, like what is experienced in consciousness as the goal of the action, flows down into the physical organism and asserts itself there as a volitional impulse. For in the end you see only the result of this volitional impulse: the raised hand, the raised arm. We see the beginning and the end of the whole process, the middle is shrouded in complete darkness.

As Anthroposophy develops its vision, it recognizes a similarity between what constantly comes about in the waking day life of the will and what thinking shows as peculiar between falling asleep and waking up. That which lies in between the thought of the goal and the thought that then states the achievement of the goal in the will, is something that stands before the soul just as the life of the soul that takes place between falling asleep and waking up. Anyone who, with the strengthened consciousness that can be achieved through meditation and concentration, observes how sleep approaches a person and how waking up happens again, knows that there is something positive in the process of inducing sleep. Not only does the physical body of the person enter into a different stage , but that in fact the soul and spirit carry out a positive action in falling asleep and waking up, that positive, only unconscious experiences take place in sleep, which are absolutely the same as those experiences that lie between the goal of an action and the thought that states the achievement of an action. So we are actually pursuing the achievement of an action into the waking life of the day when we pursue the will of consciousness in the ordinary life of the day. The exercises of the anthroposophical researcher are intended to penetrate into this darkness, where the will takes place in the ordinary life of the soul, if one does the exercises that I like to suggest on such occasions. There are many exercises, but I will now only mention those that are characteristic because they represent something fundamental.

Whereas otherwise, for example, the sequence of external facts is presented in the order in which they occur, the usual way to begin is to present this process in reverse, so that, for example, one feels a melody backwards or presents a five-act drama backwards in small sections, the fifth act first to the first or, as can be particularly fruitful for everyone, to imagine the course of one's daily life running backwards in pictures in the evening, so that if one has gone down a staircase, one goes up the stairs from bottom to top, from the lowest step to the highest. This causes the will, which lives in thought, to break away from the external world of facts and also from the human being's own physical interior.

So that, as on the one hand, through meditation and concentration, thinking becomes independent, free, and unfolds through these exercises of the will, now the will becomes something that is independent of the organism. While the ordinary will of man, in so far as it is dependent on instincts, drives, desires and emotions that have their basis in the body, while this will also has its basis in the body, it is made independent of physical body through such exercises of will.

And just as the human being, by making his thinking independent of his physical body, is able to look beyond birth and conception into his prenatal existence, and to see the soul and spiritual eternal in that existence as it was in a soul and spiritual world before descending into the physical existence in order to unite with a physical body, how, therefore, through the strengthening of the life of thought, the soul existence can be seen before birth or conception, so the image of what the human being will become after passing through the gate of death also arises through the will being trained. By creating certain aids for the will, which can thus be detached from the body, this will becomes more and more able to penetrate into the external objective existence free of the body.

A good training of the will, for example, is to walk alongside oneself critically, as it were, like a second personality, in relation to one's actions, deeds and moral motives, so that one can objectively view one's own actions as one would otherwise objectively view another person. In this way, one steel one's willpower inwardly so that it becomes independent of all corporeality.

This help is still very useful: I only need to describe how a person is always different after certain periods of time. We all know how we have changed after a decade in our overall state of mind and life. But what has made us different is life itself. Life has taken us into its great school, given us different or altered soul experiences, taken away certain habits, given us others, and so on. We are more or less passively surrendered to life when it is a matter of transformation, of metamorphosis of our own soul or bodily constitution. But if you take what is at work in your moral habits and motives into your own hands, for example by saying to yourself: You have a habit, you want to change it and make it completely different, or something similar, and if you practice it enough, especially if you set goals that run over time, then you will achieve more and more of what is the independence of the will from the physical body of the human being. But through this, something is developed into a power of cognition, of which one rightly says that it, as it is in ordinary life, should not become a power of cognition, and I know very well what speaks against the application of this power, as it is in ordinary life, as a power of cognition. But it should not be used in this way in anthroposophy either; it should be transformed. It should undergo a metamorphosis on a supersensible level.

It is love, the ability to love. In ordinary life, this ability to love is also bound to the physical organism. By doing such exercises of the will as I have indicated, and by inwardly freeing the will from the physical body, the human being becomes able to give himself completely to an external objective. But this is not a sensual objective, it is a spiritual objective. What has happened to man through such exercises, I can characterize as follows. But I ask you not to misunderstand what I give as a characteristic. It is meant in the very real sense, but meant for the further development of man's normal abilities, not for ordinary consciousness.

Take the human eye. It is relatively independent, integrated as a kind of independent organism into the human organism as a whole to a certain degree. We can use the eye appropriately in the service of our entire humanity by being fully transparent within ourselves. I would like to say in a figurative sense: the eye serves us because it is selflessly integrated into our organism. If the eye becomes cloudy, for example if its vitreous body becomes cloudy, if some kind of cataract occurs and it becomes filled with its own matter, then the possibility of looking out into the physical world of the senses through the eye also ceases. Now it is certainly not to be maintained that our physical organism, for example, can be compared to a diseased eye filled with its own substance in the ordinary course of life. But for higher knowledge it is. Precisely what makes it a healthy organism in ordinary physical life also makes it incapable of serving the human being to penetrate into higher, supersensible worlds in ordinary life. If, on the other hand, we do such exercises of the will as I have indicated, in order to penetrate what would otherwise remain dark in the will, then we also make the whole human organism transparent in a spiritual-soul way, so to speak, making it into a sense organ, an overall sense, a total sense. And by thus making the whole human organism as selfless in a certain respect as the eye is in the human organism for external seeing, we enable the human organism to look into the supersensible spiritual world in order to place itself in it. For these exercises, of which I have spoken, make the human organism transparent.

For ordinary consciousness, the ordinary human organism is indeed an obstacle to higher knowledge. It is the tool for ordinary life, for placing oneself in the ordinary world. But the human being can only place himself in the physical world by penetrating into this physical body with his spiritual soul. In a sense, this physical body is opaque. When it becomes transparent in the way indicated, we look out into the spiritual world. But by also tearing the will away from the physical body in this way, an image of death as it really is for the human being as a whole enters into our knowledge. By learning to recognize how we can remain in consciousness as human beings, independent of our physical bodies, and with our will power reaching into the future, we gain an insight into what happens to the soul and spirit of the human being when the corpse is taken up by the external forces and laws of nature. We gain a picture of the soul and spirit that frees itself from the body when the physical body of a person succumbs to death.

As you can see, dear attendees, anthroposophy cannot philosophically speculate or mystically fantasize about human immortality in some frivolous way. It must show step by step how the human being, in a systematic inner development, ascends to a state of insight that enables him, for example, to truly recognize what passes through birth and death as the spiritual-soul, eternal core of the human being, untouched by the physical body. And now we can say how that which, as a corpse after death, succumbs to the external laws of nature as physical corporeality relates to what can be attained as spiritual-soul in meditative or in will development. The path taken by anthroposophical knowledge and life is the opposite of that taken by the human being when, as a physical personality, he passes through death. Death unites the human being with physical-sensory reality, as we can see through it with our intellectual knowledge. What is experienced as an exercise in anthroposophical research methods unites the soul with the spiritual by tearing it away from the physical-bodily in terms of both thought and will. And by tearing the will and the thought away from the physical body, the mind, the sensation and the feeling, which is at the center of the soul's life and the most intimate of the soul's life, is also torn away from the physical body. One learns to recognize what can escape from death, and one learns to recognize it by simultaneously learning to understand what death actually means in human life under such conditions.

I have pointed out that the forces we find at work in the corpse are always present in the human being between birth and death, or between conception and death. The other forces I have spoken of, which are used in supersensible knowledge for the immediate spiritual-soul life that goes into eternity, are always present as the counterforces to those forces that become visible in the corpse at death, so that life is a continuous struggle between these two kinds of forces. And man, with his mind, which stands in the middle between thought and will, thereby takes part in this struggle and sees how the forces at work in the corpse are continually subject to a certain kind of decay. Why is that so? Well, the thinking of ordinary consciousness, being present between birth and death, turns to those forces that are at work in the corpse. You only need to remember the following – I could draw on much evidence from the depths of anthroposophy, but for today it may suffice if I merely point it out.

Whenever the sprouting and sprouted organic life that lives in nutrition takes over and develops particularly when the person remains asleep, whenever the constructive life that we develop particularly in childhood, where we have to shape our organism plastically, then the conscious thought life recedes. In the physical organism, the conscious thought life does not turn to the constructive forces, but to the destructive ones, to the dying forces, to those forces that only appear summarily, highly increased in a single moment, in human death. One would like to say: What appears in death in the highest degree, lives in us continually, and if it did not live in us, then ordinary human thinking would not be able to develop. This ordinary thinking turns to the forces that are always dying in us, to the destructive forces that age us in the second half of life by getting the upper hand against the forces that are also always present in us and rejuvenate us. These rejuvenating forces are active in our will and in the subconscious realm of thinking. But while ordinary cognition deals with the destructive forces, supersensible cognition, as striven for by anthroposophy, turns cognition precisely towards the opposite pole.

By making the human organism into a sense organ in a higher sense, as already indicated, man can make transparent what would otherwise be dormant, asleep, in the will, and can thus look into the spiritual world and get to know that which he cannot see in the state of sleep because of our own organism being opaque. This volition in the spiritual world becomes transparent, and we then look at the thinking of ordinary consciousness by learning to recognize the invigorating thinking that builds up the human being and works in from a spiritual world, by taking over what the human being receives through birth from the forces of heredity. What the human being receives in this way as growth forces can be applied as observing forces in observation and in experiment, while the physical experiment must turn to the dying forces. Thus we see birth and death continually at work in human nature. And by seeing death not only in that one moment of human life, but by seeing it spread in its individual [basic elements] over the whole of earthly existence, we confront it with what constantly fights this death and what, when we see through it, shows how the human being lives in an eternal existence that passes through birth and death unchanging, imperishable, one might say.

Anthroposophy seeks to follow the individual everyday events of the soul life — ordinary thinking, which it feels connected with the forces of dying, and ordinary willing, which it feels connected with the forces of building and growing — in such a way that, in their further pursuit, ways can be found to solve the great soul riddle of human immortality. I would like to say: The soul being is inwardly illuminated in terms of knowledge when we can add to what we have in ordinary soul life only as a reflection of sensory knowledge, in this way, supersensible knowledge. In ordinary life we carry the immortal soul within us, but this immortal soul is only filled with what it receives from external impressions. Even our memories are ultimately only reminiscences of external impressions, even when these external impressions have been taken up and transformed by the will and the mind. And even what ordinary mysticism often mistakes for a revelation proves to be only a reflection of the external physical-sensual existence for an unbiased knowledge. Man bears within himself the immortal, but he must first become conscious of the deeper reasons for this nature of his own in supersensible beholding, by transforming his whole cognitive faculty.

Then he penetrates through the gates that show the paths to the actual great riddles of the soul. In this respect, one can distinguish three levels of consciousness. And in these three levels of consciousness, all three of which can live in man, the path that man must take if he wants to solve the riddles of the soul is clearly shown. We shall disregard for the moment the very dull state of sleep, which is a kind of unconscious consciousness. But emerging from this unconscious state of sleep, as from the depths of a sea, are dreams, which are no less remarkable in their symbolism when they are considered quite impartially, as they sometimes appear to us, to mention just one example, as a visualization of conscience. One need only recall how, in a dream, when one has, for example, committed a sin of omission against a friend, this sin of omission emerges like a visualized conscience. One could point out many things in this regard.

But if one looks with an unbiased eye at what is present in this dream life, one must say: This dream life mocks everything that puts the human being into existence in an orienting way in the waking day life, through which alone he can fruitfully place himself into the world between birth and death. Where does this come from? Precisely those who see through the fact that man is present as a spiritual-soul being during sleep and that his consciousness is only subdued, will, when studying the dream life, be able to observe this sporadic flashing of consciousness in the dream in such a way that man then, with his spiritual soul, only comes to the periphery of the physical, that he does not yet fully enter the physical sphere when he wakes up or, when dreams accompany his falling asleep, step out of it.

When a person lives with their soul and spirit on the periphery of their physical body and this physical body faces them like a dark entity, then dreams burdened with arbitrariness arise. And when the human being's physical organization proves to be too weak to, I would say, fully absorb the soul and spirit into its own organization, to permeate itself with it and to permeate it with itself, then the spiritual-soul experience of dreams continues into the physical organism, where it becomes hallucinatory, visionary, mediumistic life, the kind of life that is easily suggestible, and so on. Yes, it is precisely those formations that arise when what should remain only on the periphery of the physical body as dream-like formations, as dream-like soul experiences, submerge too deeply into the physical organism that occur as pathological manifestations of the soul life. This leads those riddles of the soul life that are connected to the hallucinatory, visionary or medial life towards a solution. Anthroposophy must take a negative view of precisely these phenomena if they are to assert themselves in such a way that something of the spiritual world can really be recognized through them. But when the human being, with his soul and spirit, not only hovers on the periphery of the physical, but when he completely submerges himself in his physical body so that the two become one, when the arbitrary life of the dream the dream images are permeated by the forces of the orientation lines, which are formed from the laws of the full physical body with the outer physical nature, then the healthy, waking day life enters. Then what the physical human organization is has become one with the spiritual-soul in its dying and building powers; then they work together as one.

But the human being, who lives in his spiritual-soul, works through the instrument of the physical body, which gives him orientation in the physical-sensory world. When, through the exercises described, the human being not only becomes completely one with his physical body in his spiritual and mental being, but, beyond that, the whole physical organism of the human being becomes a sense organ, then the third state of consciousness occurs - supersensible consciousness. Then the ordinary waking consciousness of the day relates to supersensible consciousness in the same way that a dream relates to the waking life of the day. In approaching the riddles of the soul, we can distinguish between the darker consciousness of the dream, the lighter consciousness of the waking day, and the supersensible consciousness. It is the last that leads us into the eternal depths of the human soul, to the questions of our pre-birth and our immortality. Even those riddles that point to the morbid side of psychic life can be solved by comparing their phenomena in an appropriate way with what can develop in a healthy way as supersensible knowledge.

I have thus attempted to show what supersensible knowledge can achieve in relation to solving the riddles of the soul. The possibility of developing such supersensible knowledge, as I have described it, is only available today, after humanity has passed through the scientific age and has been able to obtain the corresponding knowledge through the conscientiously developed, serious, scientific methods. Therefore, the safest way to proceed in the field of supersensible knowledge is not to be a layman or a dilettante in the field of natural science, but to have learned how to really research in the field of natural science, and to leave to natural science what is its own, and then to leave to the spiritual what belongs to it.

But in earlier times, people always had some kind of idea of how to penetrate the hidden depths of the soul life, which today is achieved by strengthening the soul life. People spoke of a threshold that must be crossed if one wants to penetrate into the real soul life, and they spoke of how one can speak of crossing this threshold through an intuitive consciousness. But there were also very characteristic ways of speaking about how this knowledge of the supersensible is a healing process. The human striving for health in intimate community was found to be connected with this permeation with supersensible knowledge. Now, in relation to the soul life and its riddles, one will learn again that a process of healing is indeed taking place through the fulfillment with supersensible knowledge. To understand this, one does not need to be a psychologist oneself, just as one does not need to be a painter oneself to appreciate a picture. Just as one will be able to appreciate a picture if one has been raised healthily, so will the one who has been educated correctly in terms of common sense be able to understand what the anthroposophist says and judge whether it is healthy or unhealthy for a person. One can verify through common sense what the anthroposophist claims, and one will feel nothing in it, by taking it in, other than something that connects with the whole soul of man in a healing way, which above all supplies man with the forces that give him moral and social support and lead him to what can give moral impulses from the spiritual world.

For this reason, I was obliged to speak of supersensible forces as early as the beginning of the 1890s in my “Philosophy of Freedom”, where I presented as moral intuition those forces under whose influence man becomes a morally free being, so that what is to be gained through anthroposophical knowledge already exists in a presentiment in our moral life and in our ordinary consciousness. And by inwardly opening our cognitive powers to the forces that live in it, we equip ourselves with currents that have healing powers and give our lives support. In this way, anthroposophical knowledge does not give man theoretical views, but something that flows into his entire existence, connecting the reality of external nature with the inner moral world, so that these two no longer fall apart into two. And anyone who has ever stood before the full extent of the soul questions that arise here will also understand how one can strive for a knowledge of the soul, as spoken of here.

If someone today is honestly grounded in natural science, then he looks to an origin of the earth – even if the Kant-Laplace theory is modified today – from which physical existence emerges from a pure physical nebula gas ball, and from this later emerged what constitutes the higher natural kingdoms and also man. And today's physics shows how the end of the earth will one day be concluded in the heat of death, how through a great corpse that will be buried, which man perceives as the content of his human dignity, his human value and his moral value. Through these scientific ideas, man today gets an idea of the arbitrariness of the sensual-physical world, because the sensual powers necessarily give rise to forms of appearance, in contrast to which the moral world would have to be abandoned to decay if the powers assumed by science were to have exclusive validity.

But if we look at the world in such a way that we do not turn to the ordinary powers of thought, to the powers of dying, to which intellectual knowledge turns, because it is bound to the powers of dying and with these powers can only grasp the dead, inanimate nature, but if we point to the immortal, living nature of the world's existence, by rising from the ordinary knowledge of the soul to that knowledge of the soul that is given to supersensible vision, then our soul is anchored in an immortal world existence, and only then is a prospect of a true solution of the soul's riddles opened up. If someone now wanted to say: But this anthroposophy lacks the secure foundation of external knowledge of facts, because it only wants to build on what has been developed from the inner life of the soul. So anyone who sees through everything that I have only been able to hint at today will still say to themselves: Such an objection is like the one that someone would make who said: Everything must stand on firm ground so that it does not fall. That is of course true for things that stand on the earth. If, on the other hand, we look out into space, it would be foolish to ask: What does the earth rest on, what does the moon rest on, what do the other bodies of the universe rest on? They simply have their support in their mutually interacting forces; they support each other.

And one must recognize how what anthroposophy undertakes to achieve actually characterizes the world from the most diverse perspectives and thus supports each other. Until one has grasped the cosmic aspect of anthroposophical knowledge in this way, one will always think that it is unfounded, just as one could foolishly think that the earth is unfounded because it does not rest on a firm foundation in the universe, as every other body does rest on a foundation. Sensory knowledge and intellectual knowledge must rest on a foundation. But that which is developed out of the soul in the manner indicated bears itself, in that it seeks to penetrate from the most diverse sides into the supersensible realm of existence and thereby also prepares the way for the real, vital solution of the soul riddles.

Thus we can say: just as the soul riddles are connected with the processes of recovery and illness of the whole human being, so too must the processes of recovery lie in the penetration of the knowledge of the supersensible human nature, in the knowledge of the true immortality of the human being. In its own way, the most recent period would have to restore the instinctive knowledge of earlier times.

Words of truth do indeed come up from the depths of man's older striving, but modern times cannot strive for knowledge in the same way as earlier times. Natural science has taught us to strive for knowledge in a different way with regard to human existence and natural existence. And just as knowledge is sought in the natural realm, so too in the supersensible realm, not in the manner of nebulous mysticism, but with a clear development of the powers of knowledge into the eternal. But when this happens, then the modern man, who has found support in life in the face of the riddles of the soul's life, may speak again as the ancient Greek once did: “When you leave the body and ascend to the free ether, you will be an immortal god, having escaped death!”

Dear attendees,

In a sense, my lecture today will make a prerequisite, since I gave the scientific basis for the examination of anthroposophy with the science of the present in the last lectures that I gave here in Berlin, and it would only be a repetition for those of the honored audience who were present at the time if I were to repeat these foundations today. So today I will have a few things to say that can be understood quite independently, but which require those lectures for their scientific justification.

When man speaks of spirit and spiritual knowledge, it must be said that he is actually pointing to something that is constantly present to him, at least insofar as he is awake. Man cannot doubt that both his cognitive and volitional activity with the external world is carried out by him in such a way that he is spiritually active with his whole being. And so man actually speaks of spiritual activity as if it were something independent. The difficulties actually only begin where it is a matter of penetrating deeper into the nature of the human spirit and the spiritual foundations of the world. When this is said, the most diverse things can be pointed out. For from many sides these inner soul difficulties arise in relation to the spiritual life in man. And I will, so to speak, pick out just one example that illustrates how these difficulties arise and ultimately take hold of the whole human soul. I will give an example that is perhaps not always felt as strongly as others. But much of what the human being has to deal with because of the inner destiny he has to live through lies in semi- or wholly subconscious mental processes. People do not always realize the origins of their inner suffering and their inner mood. But with unbiased self-observation, which is based on a certain, also scientific self-education, one can discover the origins of these moods, these feelings of happiness and suffering in the soul life, which mean a great deal, very much, for the way in which a person can engage with life, the way in which he can be active in life, and the way in which he can work for the good or ill of his fellow human beings in the world. And so I would like to point out how, when he summarizes what he calls his spiritual life, man can, as it were, feel the powerlessness of this spiritual life anew every day; as I said, even if he does not feel it, the result of these unconscious emotional connections in his soul life points to it. Man feels the powerlessness of spiritual life every time he sees this spiritual life paralyzing, when he sees it sinking into a state of sleep, and between falling asleep and waking up, this spiritual life completely sinks into a kind of unknown world for him. Then he feels, as it were, the powerlessness of that spiritual life, which he is able to hold within his earthly existence through his own soul power. The course of the world takes away this soul life from him, takes away this inner spiritual activity from him every day.

But then, when a person observes with a certain impartiality how he awakens from sleep again, how he perhaps, with the transition through the dream life, which he can only see as unreal compared to the external physical reality of the world, re-enters his physical earthly existence in such a way that he, as it were, strengthens his soul nature with all that permeates his bodily organization, with all that is active in his will, then the human being feels, or can at least feel, a difference. He feels how spiritual life becomes dependent on physical corporeality. But at the same time he feels that he cannot look down into this physical corporeality. He feels that, in a sense, this spiritual life sinks into his own being, so to speak, sinks into a kind of darkness into which he cannot look. He feels how that which he calls his spiritual life is seized by the processes of bodily life, by nervous processes or by others. He cannot see through it, it eludes him as if in a kind of inner darkness.

What one can feel when one is able to go so deeply into one's powerlessness in the face of the spiritual being of the human being, one might compare it to a kind of emotional breathlessness. And this emotional breathlessness, with all the uncertainties of life that it contains, can spread over the entire state of mind like an inner, spiritual cloud and give rise to the great question of life: What am I? What am I here for in this world?

And again, when a person sees how their spiritual life is submerged in the physical, as it were in darkness, they feel just as if, if I am to compare it with something physical, the air they breathe were being spoiled by the metabolism. He feels as if he is in some kind of mental suffocation, or at least he can feel it. But it is precisely these two poles of insecurity and uncertainty that lie at the heart of the human being. And that is what has led to humanity always searching for the essence of what the spiritual actually is.

Anthroposophy, in the sense in which it is meant here in my lectures, seeks to approach this spiritual world from the point of view of modern human consciousness. However, it must be well aware of what is easily placed before the door of the spiritual world, so that man is either unable to pass through it in the right way or is unable to pass through it at all. For two powerful enemies of the inner human life lie in wait at the gates of the spiritual world: superstition on the one hand, with all its delusions, and doubt on the other. Those who suffer from superstition, despite feeling so happy in it, are those who do not want to come to terms with what modern science has to offer. They then conjure up all kinds of images from the arbitrariness of their inner soul life, through which they try to understand what the spiritual world is for them. Yes, one can, in a certain respect, I would say, with a certain superficiality of mind, be satisfied with the delusions of superstition. But if you want to be or have to be an active person, if you want to intervene in life, when you encounter phenomena in nature or in human life, then you feel how everywhere that what the human soul produces in terms of superstitious delusions is shattered, and you end up with a certain lack of orientation in life. You can't find your way in life because you bump into everything, life becomes full of corners and edges, because what is revealed in things is something different from what superstition conjures up from the soul.

Those, on the other hand, who have become more immersed in modern science educate their thinking by the phenomena of the external world, by what observation and experiment can yield to modern man. But they often find that this thinking sticks to what the external basis of knowledge is, what the senses alone provide. This leads them to say to themselves: I can only apply this thinking to what the senses tell me. And they find this thinking, so to speak, too thin to somehow penetrate from the world of the senses into a world of the supersensible, into a world of the spiritual. Then doubt creeps in. This doubt can be thought up, can perhaps even be logically justified. But doubt cannot be lived in the long run if one does not want to help oneself over it through all kinds of superficiality and illusion. And if you do the latter, then doubt settles deep down in the mind and takes hold of the physical shell through the pathways that lead from the mind to the body. Gradually, through the influence of doubt, a person feels like a weakling, and it may then be that the more he entangles himself in doubt with his logic and science, the more the effects of doubt take hold of him in life and he comes, so to speak, if the expression seems exaggerated, it still has a certain justification, into a kind of mental “consumption” that makes him unsuitable to fully engage in the tasks of life. And if he does not notice how doubt consumes him, then others notice it, and what doubt has made of him comes back to him in the way he is valued in life.

In this way, one can look more deeply into the way in which man places and must place himself in relation to what he calls the spiritual world. In our time, people who have just come to doubt an immediate insight, an immediate realization of the healthy judgment of man into the spiritual world, either find a certain reassurance by turning back or not stepping out at all from what has become of them, to and into all kinds of old traditional worldviews and creeds. Many have a certain fear, a certain shyness, to step out of what they were born or raised into as old creeds, because they fear losing that foothold in life by losing a view into the spiritual world as a result.

Others, who cannot hold on to what has been passed down to us through the immeasurable forces of human civilization and the various revelations of the spiritual world, are going through strange developments today. They despair of the possibility that a healthy person can see into the spiritual world, and so they turn to what anthroposophy, in harmony with true natural science, must also understand, but in a certain respect to the sick person. They turn to what can be delivered to them through all kinds of mediumistic arts. They cling to what certain natures can see in visions and the like. What is the basis for this? In every case, if one really approaches the subject impartially, one can say that a medium can only arise from the fact that the physical organization is such that certain external impressions can be penetrated and suppressed, that the deeper physical nature can stir more than it can when a person is devoted to his healthy sensory impressions. From what can reveal itself in a certain way, it is believed that one can learn a great deal about what does not reveal itself in the normal state of life, and this is then seen as the intervention of another world in this, our world. It is easy to prove that in all cases where something visionary becomes present in the human soul, it is based on some kind of detuning of the human organization. Without delving into the pathological, it is impossible to explain what arises in a visionary way in the human soul as spiritual content. And so we see how those today who despair of the normal, active human being being able to penetrate into the spiritual world turn to the abnormally active person.

In the face of these things, anthroposophy behaves in such a way that it starts from the healthy person, both in soul and body. And when I had to deal here with how man can awaken slumbering powers of knowledge through certain soul exercises in life and in science in order to penetrate into the spiritual world, the prerequisite was made that such exercises are only undertaken when there is absolute mental and physical health. Anthroposophy must, to a certain extent, deal with the directions just characterized, which are taken to enter the spiritual world, if it wants to discuss its relationship to the spiritual world. In this respect, it can be seen that certain spiritual contents, which people today more or less accept as contents of revelation, are effective above all through their venerable age. Today, we also see what impression this venerable age of such revelation makes on people seeking the spiritual. We see people doubting the paths that the human spirit of science can take into the spiritual world.

And so they turn back to the ancient times of human development or turn to what still extends from such ancient times into our time, in order to see, as it were, how people once came to what is available in traditional religious beliefs as a world view through their own powers of knowledge. With supersensible vision, as I have developed it in my last lectures, one comes to an extraordinarily significant spiritual discovery about the development of human spiritual striving. If we look impartially at what is actually present in the traditional beliefs that exist today, to which thousands and thousands of people turn with the deepest needs of their souls, we find that, ultimately, they are based on paths of knowledge that people once walked, perhaps by very different means than we consider right today. It may be said that everything we take in as a worldview from historical development or tradition, or that we take in through faith, has once been regarded as knowledge. All the supersensible assertions and dogmas that can be found in our creeds, in our world views, in our philosophies are based on what people once sought out of themselves, on paths that are similar in some respects to the paths that I will speak of again today as the anthroposophical ones, but which were fundamentally different in earlier times. But even today we can gain some understanding of the path to the spiritual world by turning our gaze back to the paths that were once taken into these spiritual worlds.

Now I would like to pick out two paths that people have taken, both of which are completely impassable for us Westerners today. But if we look at them with an open mind, we will see that ultimately these paths also arose from the same attitude that we act on today when we seek the spiritual world through anthroposophy. These two examples are the ancient Indian yoga practice, through which serious seekers of the spirit once sought to enter the supersensible world, and, further, that which can be called asceticism in the times when it was not in a state of decadence, both paths which, as I said, are not suitable for our Western humanity, but by which one can ascend to an understanding of the path that is necessary today.

What did the ancient practice of yoga consist of? Among other things, it included a kind of regulation of the human being's breathing, such that the person, for the purpose of knowledge, did not give himself over to the natural breathing that is his in ordinary life, but rather breathed differently according to certain laws. What is the actual goal of such yogic breathing? What is the significance of the fact that one imposes on oneself the inner obligation to breathe differently, to draw in the breath differently, to hold it differently than one does in ordinary life, and also to shape the exhalation in a peculiar way, for a while and again and again, and again? The purpose of this is to direct one's consciousness to an inner human process, namely breathing, which otherwise takes place unconsciously, either entirely or at least for the most part. I would like to say that we take breathing for granted in our ordinary lives. We do not pay attention to breathing. But the moment the Indian yoga student begins to breathe differently from the way he takes breathing for granted, the whole attention of his soul life is directed to this breathing process. The breathing process becomes something he can experience strongly within. And what does he experience in the end? He experiences the connection between the breathing process and human thinking. What is presented here can be characterized in the following way in abstract logical terms. As we draw in the breath, we simultaneously push it rhythmically up into the organ of our thinking, the brain and nervous system. The breath interweaves and undulates through what takes place in the brain. As modern people, when we breathe, we do not pay attention to how the breath flows through the thinking process. But it is precisely this flowing that the Indian yogi wants to make clear. He permeates what is abstract thinking for us with the denser current of the breath, which he becomes aware of. In this way, he strengthens his thinking in ways that take place entirely internally in the human organism. He invigorates his thinking, but he also enlivens it. What now comes inwardly to his consciousness is a different thinking from what goes on in everyday life.

To one who has practiced yoga, this thinking of everyday life appears as a corpse appears to a living person. Ordinary abstract thinking, or thinking connected with sense perceptions, appears dead in comparison to the inwardly living thinking that is gained through such strengthening for the consciousness. But then, through his strengthened thinking, he who has done such exercises over and over again for a certain time looks deeper into the world. And because his thinking has now become so strong through this strengthening, as otherwise only our sensory perceptions are when, for example, we direct our eyes outwards, perceive the world of colors and it makes an intense impression on us, or when we perceive sounds through our ears, he sees because his thinking has now gained the same power as his perception. Although he does not see the external world with his thinking, he does experience the world. What has been seen in this way from the spiritual worlds by individuals who have undergone such a yoga practice has then been incorporated into the development of civilization of mankind. And some of those who today accept this or that, which has been handed down to them traditionally and historically as a world view, accept it without knowing that it is incorporated into human spiritual development from the results of this yoga practice. It can be said that in all worldviews, even in those that ascribe philosophical certainty to themselves – if one can only look at them correctly from an inner soul-historical perspective – much of what today's human being accepts comes precisely from that which once flowed into human consciousness in the way described.

Through the fact that thinking has been made alive in this way, the human being comes to know something about the eternal nature of his being, and comes to know something about the fact that he existed as a spiritual-soul being before he descended from spiritual-soul worlds into what had been developed for him in his mother's body out of the physical world: his physical-bodily organism. With our own thinking, without having undergone any training that strengthens thinking and enlivens it, we perceive only that part of the human being that passes between birth or conception and death. With invigorated and enlivened thinking, one perceives in the person what his own eternal being is, what can live even without being in a physical body, and what also immediately announces itself to the enlivened thinking as what lived in a spiritual world as a spiritual being before the beginning of our physical life. One vividly gains knowledge of the spiritual nature and the spiritual past life of the person.

This is the one path. Initially, it led its followers to look primarily at what is called the pre-existence of man in relation to his life on earth. And they devoted themselves to the practice of yoga with a certain one-sidedness. Through this, they gained an insight into the existence in which the human being was present in spirit and soul before birth or conception. They spoke of this part of human existence as if it were something self-evident. And in so doing, they overcame the powerlessness that humans feel in the face of the spiritual when they see it descend into a state of sleep every day. What becomes unconscious in sleep does not escape from animated thinking. For what becomes invisible to the sleeper is, so to speak, permeated with inner spiritual life, but in such a way that it extends beyond birth and death and announces itself as that which has a formative effect on the human organism – and it is already present from the moment of conception — so that it cannot be understood as a product of the human organism, but must be understood as that which submerges and immerses in this organism as its eternal, spiritual-soul nature.

Another direction is the one that has now led certain people of different cultural ages to see through the essence of a spiritual world, but which, on the other hand, spread light in life. As I said, the matter has often taken a harmful turn. But with anthroposophical science, one can look back to times when asceticism — I mean now — had not yet degenerated into its harmful currents, when it was not yet a certain spiritual coquetry, but when it was supposed to represent the most honest path of knowledge of certain soul seekers. Asceticism consists in the fact that man, in a sense, tunes down, paralyzes – one could even say – his ordinary life functions, that he suppresses what would otherwise well up and surge into his conscious life from his instincts, drives and passions in ordinary life, that he, out of full inner strength of soul, , to command certain inner stirrings, which are connected with the organism and the activity of the organs, to stand still for a while, that he even educates his body to keep a calmer pace for a while in relation to the bodily-physical functions and that which is connected with them: the urges, desires and passions. What was the reason for this? It was based on an insight gained through experience. For these ascetics came to certain insights, and in coming to them, they knew what asceticism is for them. They came to the realization that our physical body is indeed the rightful vehicle for everything we are meant to experience between birth and death, but that it is an obstacle to the perception of the spiritual world, and that everything that allows the essence of the spiritual world to arise in consciousness has the effect of descending in the manner indicated, on the expressions of this physicality. Those who in this way have, as it were, removed the physical obstacle to looking into the spiritual world, looked more to the other side of human eternity. They looked towards the gate of life that man has to pass through when he lays aside his physical body by dying, when he re-enters the spiritual world with his eternal being. They did not so much look at the pre-existence of human existence, but rather at the life that man enters when he has passed through the gate of death.

I have given you these two examples to show how, in other times, people have come to experiences and views about the spiritual world from certain backgrounds. But today we are faced with a world development, a cultural development, a life of civilization that must, above all, come into the right relationship with the outside world. Those who had acquired insights into the spiritual world either through the practice of Indian yoga or through asceticism had, in a sense, made themselves unsuitable for the outer life. By going through the yoga breathing practice described, the person tunes himself to become extraordinarily sensitive and to feel everything that is going on around him with extraordinary ease. He develops a tendency to withdraw from the outer life, just as when the horns of a snail are touched, it withdraws from the outer world into its shell. Thus we see that those who have come to real insights into the spiritual world have withdrawn and lived in hermitages, paying little attention to living with the outer world. We find the same with those who come into contact with the spiritual world through asceticism. They undergo exercises that aim to tune down the processes and powers of their physical bodies, thereby making them unsuitable for intervening in the more robust life of the outside world. Again, these people are also led to a certain inability to intervene in the external life. But again it was necessary for these people - for reasons that do not belong here - that they devoted themselves to a knowledge of the higher worlds, so that then the others, who more through authority accepted what such knowledgeable people could reveal to them, then accepted this in good faith and performed in the outer life what the reclusive hermits could not perform. But such behavior contradicts both our current knowledge and the demands of modern life.

We humans, who do not live like the original yogi scholars or like the former ascetics before the Copernican or Galilean era, but who live in the era in which a richly developed natural science has changed our entire external life and demands of us , if we want to be cognizant, we must also know how to intervene energetically in life. Today we must realize that it is no longer possible for us as people of the present to penetrate into the spiritual worlds in the ways described. But that does not prevent the modern man from finding his way into the supersensible world, if he undertakes certain things, as I have already indicated earlier, that have nothing to do with breathing practice, but that consist of meditation and concentration, through which the human being can enliven his thinking. In this way, it is similar to the inner experience of the yoga practitioner. Or when I describe the exercises of the will that a person can undergo, which aim to educate the self, to take one's own development into one's own hands, to discard certain habits with all one's strength, and to attain in terms of disposition or even attitude towards life, then what the human being experiences in this way through a strengthening of his will can bear a certain similarity to what the ancient ascetics experienced. But the aim is not to weaken the physical body, but rather to maintain it in its full efficiency and suitability for the outer life.

But what do we gain when we, on the one hand, invigorate our thinking through meditation and concentration in a way that is appropriate to the present time? We achieve something that, even in knowledge, does not need to withdraw from the outer world, but rather attains a very definite relationship to the outer world, a relationship that is entirely in harmony with what we are accustomed to applying as our methods of observation to the outer world at a lower scientific level. I will give an example in this direction, an example of what can become of our thinking through purely mental animation, through inner soul-strengthening of this thinking, precisely in relation to the outer world.

A large part of our present-day views about living beings, about the connection between animals and humans, for example, have been gained by comparing the individual organs, for example of higher animals or of animals in general, with the corresponding organs of humans. We also compare other things, for example blood composition and the like. From this we form an idea of how the human organization could be related to, how it could be related to what we encounter, for example, in the organization of higher animals. But there is a peculiarity. What I am going to say now is perhaps a little subtle, but the whole modern path of knowledge into the supersensible worlds is indeed a subtle one and must be considered in its details and peculiarities. Let us assume that an unprejudiced observer of the higher animal world forms a mental picture, not merely an external view through the senses, of a higher animal, and that he then also forms a mental picture of the structure and organization of the human being. He can visualize the relationship between the two. But if such an observer were now to be required to do the following, he would immediately notice how dead, how inanimate, how abstract his thought life actually is. It is just that man does not do this in ordinary life and in conventional science, and so he does not realize how inanimate his observation and his thinking are. Let us assume that he has formed an idea about their external organization and so on with regard to the higher animals. If he makes these thoughts alive, he cannot progress and draw the thought of the human organization from the living thought of the organization of the higher animals. He can only find a relationship between the two by first forming the thought of the higher animal, then that of the human being, and then bringing both into connection. But he cannot vividly bring forth the thought of the human being from that of the higher animal. His thinking does not have this inner vitality. We know this vitality from observing how we grow, carry out our daily metabolism and so on. But our thoughts stand side by side. We cannot let the thought of the human organization grow out of the thought of the animal organization, as the individual organs grow out of the more undifferentiated human organism in the human germ during the embryonic period. We have no living thinking in ordinary life, and all our thinking bears this imprint for common science as well as for ordinary life. But in the moment when one does soul-exercises that inwardly strengthen the thinking, the thinking comes to life, and one arrives at inwardly experiencing the form of a higher animal with these living thoughts, by going into how the higher animal bears the main direction of its organization horizontally, while man bears it vertically, how man frees his arms from the tasks they have in animals. To be able to do this, the human being must develop an inner relationship to that to which he has no relationship in ordinary thinking.

Because, dear honored attendees, in relation to external nature, we often think differently because we get by with dead thinking when we think about human nature, about living nature in general. For example, we look at a magnetized needle that can be rotated around its axis and find that it has a particularly distinct direction that points to the magnetic north pole on the one hand and to the magnetic south pole on the other. This leads us to the idea that the magnetic north-south direction in space has something distinctive about it compared to the other directions. We differentiate space, which would otherwise appear to us without distinction. When one has developed living thinking, the vertical direction can be similarly enlivened, which man acquires by bringing the animal organization, which is oriented in a completely different direction, into the vertical direction. One learns in this way to experience the world, and the whole space comes to life. But this enables one to move from the living thought of the animal organization to the living thought of the human organization. The thought of the human organization itself grows out of the living thought of the animal organization. One sees: by observing the phenomena of the outer world, thinking becomes alive. In the case of the Indian yogi, it only became alive through his coming into a relationship with the spiritual world; he did not enter into such a relationship with the outer world as we need in our process of knowledge.

Developing the ability to bring the world to consciousness as a living thing in this way still does not guarantee that we are dealing with reality. What we develop as living thinking could still be mere fantasy. One must have a criterion for knowing that one is not dealing with mere fantasy, but with something that, by living in our living thinking, also lives outside in the things themselves, so that the thought that I experience as living represents that which lives outside in the beings of nature itself. This characteristic arises for the one who, in the way I have presented it in “How to Know Higher Worlds”, in my “Occult Science” or in other books, walks the path of knowledge to the living thought. The reality of the living thought presents itself to him simply by the fact that, when he has it, he experiences a mental pain, a suffering, in cherishing and experiencing this living thought with every step he takes inwardly in life. Yes, real higher knowledge cannot be attained without mental pain, without mental suffering. And what does this suffering, this pain, indicate?

Well, this pain and suffering is nothing other than what arises from the fact that our whole organism, our whole human being, becomes inwardly sensitive through and through, as otherwise only the senses are sensitive. We are accustomed to the sensitivity of the senses; they no longer cause us pain, even though processes also take place in the senses – for example in the eyes – which, if we had any sensation of pain at all for such processes, would appear to us as processes of pain. We do not have the sensation of pain for these processes. But when our whole organism becomes a total sensory organ through the exercises indicated, then we initially feel this as pain, as inner mental suffering. Therefore, one must say again and again: He who experiences joy, experiences pleasure, can indeed be grateful to life for this joy and this pleasure. Insights in a deeper sense will not come to him through this. Anyone who has acquired a little knowledge knows how much he owes to the suffering and pain that ordinary life has already given him; so that these sufferings and pains have prepared him to now, in inner self-education to living thinking, also to experience the sufferings and pains that precisely this living thinking prepares for man, because he is precisely placed in the outer world. By experiencing reality in suffering, we experience the spiritual world, which we now grasp with living thought, with the same degree of reality with which we experience the sensual world through our senses. In this way we become entirely spiritual sensory organs, if I may use this paradoxical, self-contradictory, but very real expression, and only as a whole human being can we become that. Then we perceive the spiritual world in its reality. Then we know how the living thought is just as much a reality as we know how to distinguish in ordinary life between a piece of hot iron that we really grasp with our fingers and one that we merely imagine in our minds.

Thus, in order to grasp the higher, supersensible world, these two things belong together: that the living thought is experienced in man, and that through inner, soul pain, his whole being is permeated with inner sensitivity. The thought must become alive – the whole human being must become sensitive to those moments in his life when he wants to seek a connection to the spiritual world. We see that as modern people, we remain entirely in the soul realm. We do not turn to the process of strengthening consciousness through regular or irregular breathing. Nor do we turn to the process of paralyzing our bodily functions. We remain entirely in the soul with our exercises, but on another level we develop the same thing that was developed through yoga practice and through asceticism for the vision of the higher world. We develop these higher insights and yet remain human beings who can fully face robust life, who, as neither men of insight nor men of action, do not have to retreat into hermitage. Why is that? We only perform inner soul exercises, but as a result we arrive at the invigorated thought, which the Indian yogi only achieved by letting the stronger current flow into the other of breathing. And on the other hand, purely inwardly, we arrive at the soul, which in a certain way becomes a kind of downgrading of physical processes. But we now have both in hand. We can, for example, keep suffering to the soul alone and we can return to our healthy soul and body state whenever we wake up from sleep. For it must be emphasized again and again that what is important in anthroposophical methods is that we can return from that state, which leads us into the spiritual world, to that state where we stand with both feet on the earth.

But when one has succeeded in enlivening thinking in this way, then one knows that one has something quite different from what the much-mocked natural philosophy once had. Oken and Schelling also came to a living thinking. And anyone who reads Schelling's works today will notice that there is something in them that is not a dead thought, that is a living thought. But what Schelling does not express is what makes his living thinking different from the mere image of such thinking. It is different because of what I have added, which testifies that we have become a sense organ with our whole being: the pains, the sufferings that one recognizes as a necessity when higher knowledge is to arise in man. Therefore, one can say, such knowledge as seems to be present in Schelling gives only a kind of inner soul voluptuousness, while the knowledge I mean is quite serious when the question arises: how can one bear it?

And yet another difference arises between anthroposophical knowledge and Schelling's. When we acquire knowledge through ordinary science or speculative philosophy, we are accustomed to the fact that once we have it, it remains with us, becoming memory images. I would like to say: it is not as easy as that with anthroposophical knowledge of the spirit, because it is a living thing. Once one has gained access to a certain area of the world in the manner indicated, in order to look into the spiritual, No matter how strong the experience and how powerful the vision at a given moment, after a short time it has faded away, like a dream that has gone cold. And if one wants to revive it, one must awaken it again within oneself, for one has just entered the sphere of the living. And just as no one in the sphere of the living can say that what has gone before makes what comes after unnecessary – for example, that if you have eaten once eight days ago, you do not need to eat again after eight days – so it is here too: that the knowledge you have acquired in the spiritual life must be gained again and again. This gives the soul life a certain disposition in relation to the supersensible world: the disposition that the spiritual shows itself to be alive by having to be grasped again and again by the living forces in order to be there for the consciousness. In short, one lives one's way into the supersensible world by experiencing the reality of this spiritual world at the same time, just as one lives one's way into a reality through the senses.

But then, when one has developed this living thinking within oneself, permeated by inner sensitivity and inner capacity for feeling, then one no longer faces the person one is dealing with in the same way as with dead thinking. In dead thinking, the peculiarity is that we have this person before us, we form certain ideas about him, which we then carry within us. But all these ideas do not extend beyond the space enclosed by the person's skin. If, on the other hand, we look at the person with living thinking, then a spiritual person is added to the physical-sensory view of the person, which in turn is structured within itself. We look at the person in their physical form. But this appears to us as enclosed in a spiritual shell, and this spiritual shell points us back to earlier earthly lives. We see how the present life on earth, in which the present form is being lived out, is a repetition of a previous life on earth. And we come to see the person in such a way that we recognize what he experienced in the spiritual world during the time between his previous death and the beginning of his present earthly existence. We look at the spiritual and soul nature of man as it was before descending into the physical world, and see how the activity of the spiritual and soul nature, which does not yet have a body, developed, how it is directed towards penetrating with a full, and now spiritual consciousness, the secrets of the human body. We now realize the profound meaning of the saying, 'Man is a small world'. For this small world is small only in space compared to the great world of the cosmos. It contains not only the secrets of the cosmos. It contains far more than can be seen with ordinary eyes in the cosmos, as we survey the external cosmos with the intellect and direct our gaze into it so that we can recognize it or act in it. Thus the human being, as a spiritual-soul being, lives in a spiritual world before conception, and his gaze is directed to the human organization, to the human being as he is enclosed here with his spiritual-soul being in his skin. That is the world one lives through between death and a new birth, and we look at this world through what - if one may use this expression - we see like a spiritual aura on and through the human being, and what points us to the world he lived through before his earthly existence.

And we look at the other structure through which it is expressed to us how the person acts in front of us. If we observe with our ordinary intellect how one person meets another in life, then we may attribute it to so-called coincidence if we notice that this encounter has a deeper meaning for the person. If we notice that this encounter, perhaps by bringing these two people together, is decisive for their whole life on earth, we may still attribute it only to chance that these two found each other. But if we look at it with strengthened thinking that guarantees reality, then we recognize how the whole life of these two people moved with a certain magic, and that one of them finally came into the other's field of vision because the other was sympathetic to him. It becomes a certainty, as sensitive people say to themselves when they reach a certain age, as Goethe's friend Knebel put it, for example: When I look back on my life, it seems to me as if I had wanted it out of unconscious, inner desires. It turns out that what wants to come out in a person's destiny binds us together in our inner being with the being of the other.

This is where we come to what the ancient ascetics, the yoga people, called karma, how destiny develops in connection with successive earthly lives. Today, this still seems paradoxical to many people. But anyone who takes seriously the question of how the reality of living thinking can be substantiated will, after all, form a conception of the connection between human destiny and that which one develops as higher, supersensible powers of knowledge. Just as one can say that what lives in the world of colors is unknown to the blindborn, but that the world of colors must not be denied because of this, so for higher knowledge the connection between human destiny and repeated earthly lives does not appear to contradict human freedom. When one considers human freedom, it might appear that it has nothing to do with such a view of karma and repeated earthly lives. But it is not so. For example, I am not unfree because I build a house this year and move into it the next year. But I am no more unfree because I develop certain powers in me and that these then seek their ways in earthly life. It remains, as with the construction of a house, still the freedom of the human being. But through such an insight, one sees how what human action is is the second link in the human aura. And through this one gains an insight into that part of us that works incessantly as the human being is active in the physical world. Not only the ordinary powers of perception live in it, but also that which the human being can otherwise feel in relation to his digestion, for example. In this way, man now sees what he experiences from day to day, what enriches his life, through which he becomes greater and greater – in the spiritual sense this is now meant, of course – and what then goes into the spiritual world through death: He sees the mystery of death.

This is the anthroposophical path to the spiritual world. And this path also explains why those who do not want to go it now condemn it, as we see today. They have an unconscious fear of what must one day be overcome in a higher realization, of suffering, of what brings human functions to a certain calm, but a calm that is under an inner domination. They therefore prefer to see visions and so forth arising from a down-tuned corporeality, as in the medium, but which have no cognitive value. While a cognitive value arises from not experiencing what is worked through the outer corporeality, but what is experienced from the inner soul, but as a certain suffering, which guarantees the certainty of the supersensible world.

And since the path to the supersensible world is sought in this way, its results must also be communicated in such a way that the whole presentation is an expression of the seriousness that must be shown by those who want to go up the path into the spiritual world and from there want to bring knowledge about this spiritual world to other people. The idea must take hold among people today that the messages about the spiritual world can be proclaimed by those who walk this path, and that the secret of birth and death can be revealed through it. People must be able to arise who seek knowledge of the spiritual world, not only of the natural world in natural science. And just as one does not have to be a painter to feel the beauty of a natural phenomenon, one does not have to be a spiritual researcher to feel the value of what the spiritual researcher has to say about the supersensible world. Only when a relationship has developed in which the spiritual world can be understood in a similar way to how one can understand works of art, even if one is not an artist, only then will the right relationship exist between the spiritual researcher and the non-spiritual researcher, just as the right relationship already exists today between astronomer and non-astronomer.

And spiritual science will establish the right relationship between the spiritual researcher and those who want to take up spiritual research. And since this relationship is directed towards truth, truth must also be felt if people allow their sense of truth and common sense to prevail, which is also the aim of the spiritual researcher's messages. But then, when such a relationship exists between spiritual research and this life, as I have just described, then that which can bring the spiritual impulses of this spiritual science into a real life practice will stand up for life. What do we have from the spiritual world today? We have thoughts from the spiritual world, we live in thoughts and ideas, but as I have characterized them, they are actually dead. But if one is able to infuse anthroposophical spiritual science into these ideas, then it gives life to these thoughts and ideas. As a result, the people who are able to understand these anthroposophical thoughts are themselves inwardly spiritually enlivened.

Do we have spirit in our present culture? We may say: we have spirit in the sense that we have developed beautiful, great thoughts from the spirit. But in these thoughts the living spirit is not present. Anthroposophy does not want to develop thoughts about the spirit, but to pour the living thought itself into people as spiritual blood, so that they are permeated with spiritual blood in their spiritual nature just as they are permeated with physical blood in their physical nature. Then, however, we will succeed in permeating our whole life with spirit again, but not just with thoughts and abstractions from spirit, but with living ideas of this spirit. Then, however, the great questions of life, especially the social questions, will be solved in a completely different way when we can say: We not only have thoughts of the spiritual, but the spiritual world itself walks among us. It is there where we ourselves are as physical human beings. But because we — each of us in our physical body — carry a spiritual being within us, we are companions of spiritual beings that walk among us. We will relate to the world quite differently, and the great riddles of the present and the near future will present themselves to us in a completely different way when we stop having only dead spirit in our thoughts, but when we can say again: We humans are not alone on earth, we do not just harbor thoughts of a spirit in us, which, as thoughts, are unproven and lead on the one hand to superstition and on the other to doubt. For out of certainty we can say: We are not alone on earth, spiritual beings are among us, are connected with us, spiritual beings take care of the course of the world with us, and we take care of the course of the world when we enter into a relationship with them!

Thus, anthroposophy does not seek the spirit, which often proves to be a dead thing in life and can only give us a gloomy picture of the future. Rather, anthroposophy turns to the living spirit, so that people may not only have ideas about the spirit, but may have the living spirit walking among them!

Before I move on to the actual topic, please allow me to just note that in today's lecture all sorts of things have to be said for which even the scientific justification cannot be presented today, for the reason that in the last lecture here weeks ago, the dispute between anthroposophy and science was attempted in such a way that the anthroposophy I mean here neither shies away from this dispute nor wants to oppose the scientific methods of the present day. But still, since I assume that a large part of the audience who were present at the time have already heard the things, I may refrain from repeating them today.

Now, when we speak of the great mysteries that confront the human soul when it looks to the spiritual world or wants to feel something, the questions that arise cannot, in principle, relate to the fact that at any given moment a person might doubt that he is dealing with spiritual beings in his own life. Indeed, one could almost say that questions about the nature of the spiritual world arise precisely because the human being knows that, by engaging with the world, he is dealing with the activity of that which is spirit in him. But on the other hand, he cannot get to grips with the question: What is the nature of this spiritual that he himself is dealing with? Actually, all questions relating to the spiritual world must ultimately come down to this: What is the nature of the spiritual that we know well? It is precisely the fate of that which we know well that is at stake in these riddle-like questions of existence. Even those who seriously, not merely out of coquetry, deny the spirit, they only deny that what they regard as spirit has an independent significance in relation to material existence. So their denial refers to the essence of the spiritual, not to the spiritual itself.

But why, since man does possess a spirit, does he encounter difficulties in this area? That is the question that actually arises more or less unconsciously in the human soul. Special people experience these questions consciously, the majority unconsciously, but one cannot say that they experience them any less meaningfully for the soul's mood and disposition. They also experience that these questions take place in the depths of the soul's life and play their way up into the daily state of mind through all kinds of states of happiness or suffering, so that one can indeed say that a person is more or less suitable or unsuitable for himself and the world, depending on how he comes to terms with such fundamental questions of existence.

Now, one could cite much that leads a person to ask these questions. From the whole abundance of that which torments, fills with doubt and the like in the human soul, I want to emphasize something that can illustrate how such riddle-questions, as they are meant here, present themselves to the human being.

We see every day, when we pass from the waking state into sleep, we see that which we carry within us in the waking state as our surging, fulfilling spiritual life, we see it sink down into the sphere of unconsciousness. And we feel, consciously or unconsciously, we feel in this descent of our conscious spiritual life into the unconscious the powerlessness of that which we actually consciously carry within us as our daily, cognizing spiritual life from waking to sleeping. And even if we only feel it, this feeling becomes the soul mood for what can be experienced when that which is most valuable in life, our conscious mental life, descends into the unconscious state. And we then ask ourselves: Does this spiritual life, for the sake of which we actually want to be human, also have to somehow descend into that fate, without it being connected with an inherent, supporting, sustaining, as we say, eternal existence?

That is one side of the question, which is so meaningful and powerful. But this question also exists in contrast. We wake up, perhaps through the transition of the dream life, which we must, however, see as illusory, compared to what we call reality in ordinary life. We grasp, so to speak, corporeality with our soul; we pass over into that state in which we make use of our body in every moment that develops our healthy bodily life. But even here there is something that seems mysterious to us, for we see that which we actually address as spirit sinking down into the body. We make use of the organs as they appear to us, of our body. But how the spiritual works through our arms and legs, how it works through our senses, how it makes use of the body, is something that initially eludes our ordinary consciousness. And one can say: While one becomes aware of the powerlessness of the spiritual through the moment of falling asleep, one can become aware upon waking up of how that which we call spiritual sinks into a kind of unknown world. We do not know how that which we would like to address as spiritual plunges into our physical organism. Fainting on the one hand, and sinking into darkness on the other, are the two poles that arise as such deeply heart-wrenching riddles of man, but which man cannot avoid.

And how does humanity as a whole stand today, in that it perceives these questions as the real riddles of existence? One might say that two things arise for the spiritual world, to which man seeks a relationship for the reasons already mentioned, two things arise precisely for the man of the present day. One is filled with illusions about the spiritual world, the other is filled with pains and torments whose origin remains unfathomable. One is superstition, the other is doubt. Those who have not yet familiarized themselves with the great results of the modern scientific world view, those who have not yet been touched by the conscientious method used by one part of the world, fall into superstition to a greater or lesser extent. They take what comes to them of their own accord or overcomes them from the anthroposophical world view and knowledge, they take that and fill their minds with what can arise in the human interior without it being justified in a faithful, honest way towards themselves. They fill the world, so to speak, with all kinds of thoughts and emotional constructs, and in doing so they feel satisfied in a certain way. But the moment they want to cope with the world, what they have absorbed in this way through superstition shows itself everywhere, coming up against all possible corners of the world. The events and things that confront us from the outside world do not correspond to what we draw from within as illusions. One ends up as a person who is disoriented in this world and unfit for action, because the powers on which he relies fail after all; they are just powers that are born out of his will and desire. This is the situation that the one, less scientifically minded part of humanity encounters in relation to these questions.

The other part of humanity, which has in turn immersed itself in the conscientious, scientific methods of the present day, so that it is able to recognize what significance science has for the overall culture of the present day, has often trained its thinking to seek out connections in the external world of the senses. It has felt how far one can go, which ideals still need to be resolved, for example in the field of natural science. But he has also learned, or at least believes he has learned, that when he engages his thinking with what is presented to him externally through the senses, for which he can find a certain kind of law through thinking, which then satisfies him for the sensory world, then this thinking is no longer sufficient to rise to a spiritual level. The very strength of spirit in modern science leads one too much to despair of the strength of this thinking when it comes to penetrating beyond the sensory realm into the spiritual realm through one's own human research. And so it is that the one who is still sincerely touched by science comes into doubt.

But—dear attendees—just as the superstitious person must become disoriented because their illusions do not prove to be forces for action, the honest person, who doubts with their heart, can no longer cope with themselves. For that which arises out of doubt penetrates deeply into the human mind with such strength that it moves in those ways, which today are still little understood in science, which lead from the human mind, from joy and suffering, of joy and pain, into the health of our nerves, of our entire organic system, that it puts itself into what we have in our minds, and that we, also physically, gradually become weak through doubt. I would like to say: The mental consumption that we have to acquire through doubt continues in the human physical fitness. And so, when doubt gnaws at us, we also become weak in life and, above all, we become shy and recoil from everything that, after all, should turn out to be a necessary relationship with the spiritual world, according to our assumptions or even our healthy sense. This is why a large proportion of those who have experienced these doubts seek a refuge in an area where anthroposophy will certainly not seek them, because it starts from a healthy soul life and seeks to develop higher powers of cognition in the human being through the further development of a healthy soul life, through which he can see into the spiritual world. But those who are often seized by doubt today do not turn to their own healthy nature, which above all needs to be developed; they turn to that which must be regarded as more or less pathological, to visions, to that which often arises in the waking consciousness like dream images. And we can say: all these phenomena are actually ultimately based on a detuning of the human organism.

There is no medium in whom the human organism as a whole is not tuned down, so that precisely because the human organism is not functioning properly, the abnormal spiritual phenomena that are admired in mediums come to light. Even extremely learned people cannot see that there must be an enormous insecurity when one allows oneself to be guided by paths that lead to the pathological for the sake of knowledge. Furthermore, one can also say: All of this must always be based on the fact that something in the human organism is not functioning in the normal way, so that there is always something present in all these ways that can only come before humanity if the human organism itself deviates from the healthy path.

This proves, in principle, how today's human beings will grasp at anything to come to the necessary knowledge of the spiritual world. Anthroposophy, as I mean it here, has to do with a path into the spiritual world — this should be particularly clear from my last lecture — that, above all, starts from a healthy human soul life and body life. Please read up on it. I cannot repeat all of that today, what I have indicated as soul exercises that are to be carried out, suitable for modern man and for the whole of culture, that are to be carried out so that the higher faculties of cognition and will develop from the ordinary soul forces, just as the higher faculties develop from the unconscious forces in the child. Read up on it, you will find all of this in the first preparatory part of my writings, in the part that refers to the fact that everything that is present in the soul and body life of a person in the way of restlessness, rashness, unconsciousness, and so on, and so on, must first be subjected to careful self-discipline. This first part of my books is often said, even by opponents of anthroposophy, to be taken into account, because it gives more or less moral instructions to the simple person who knows nothing about anthroposophy.

Now, ladies and gentlemen, it cannot be denied that this is the case, but on the other hand, these efforts are aimed at developing powers of cognition in the healthy human soul, in the whole healthy human being, through which the spiritual world can become visible. And if, proceeding from these views and by means of such powers of knowledge, we look back into the course of human history, we find in this way the means of understanding what the modern soul requires in the sense of anthroposophy in relation to spiritual knowledge.

As I said, since people today often refuse to penetrate into the spiritual world on their own paths, they seek out among the paths already mentioned that which is there in the form of venerable traditions and religious creeds. They accept it, and even carefully select what they accept because it is there, because they were born into it, were raised in it. They accept it and then, to justify themselves a little to themselves, they say: Yes, these things must be based on faith, whereas real science is to be distinguished from faith, but it actually only refers to the external, the sensual. But if one looks not only with an external historical eye, but with the eye that is sharpened by higher, supersensible powers of knowledge — as described in my books and in my last lecture — if one investigates the historical in spiritual life, it presents itself differently than it is seen through today's science. Above all, we see where the world views that people are born into and educated in today actually come from.

Anyone who is able to research this area will find that everything we hold as traditional beliefs today, which has become convincing through its age, was acquired in older epochs of human development through the path of knowledge, not of faith, but through the path of knowledge as it was appropriate for older times. We live in the time that has educated itself to have concepts for what can be considered scientific. And we cannot help but take the view that we take into account what has been incorporated into human spiritual life through modern cultural development.

If we then look back at older spiritual cultures, we see that great and powerful things have emerged from them, but they have emerged through the path of human knowledge. Today, we only have the knowledge that is handed down to our will impulses. We accept them without looking for their sources. But these lie in older insights, and if we communicate with them, we will be able to gain clarity about what anthroposophy can do for today's, for modern man, through the relationship of the spiritual world.

Let us look, for example, at two examples of older knowledge, through the effect of which we can actually find the life into which we are born and educated today in terms of faith. I could pick out other examples from the abundance, but I would like to pick out two characteristic examples that have led people to the old knowledge. I would like to highlight a certain type of ancient, oriental, so-called yoga system, through which people in ancient times tried to strengthen their thought system in such a way that they could not only see the sensory world through the strengthened thought system, but that they could see the spiritual world through it. That is one side of the older insights. We can no longer go there, but by delving into them, one gains an understanding, so to speak, of what modern man needs in this area.

What did the yogi achieve when he did certain exercises that were supposed to lead him to a strengthened thinking? He shared with humanity in general that the inner life was much more soul-filled than our present life. One must only understand what actually lived in the souls of the older human race. They could not help it, but, by observing the outer nature, they added to what they heard in a tone, in their contemplation, what was born in their soul as a spiritual being, and what transformed the whole of nature for them into something that manifested itself spiritually and soulfully everywhere.

The one who lived as the yogi scholar over there in distant Asia was now also in the same situation as general humanity. He was in the same condition as general humanity that I have just described. The man of that time longed to get out if he wanted to gain knowledge, and he longed to get out by wanting to strengthen his thinking.

Now there is a certain method that is regarded by many who understand it as something particularly pernicious, but it goes back to what was quite appropriate for older times, and I would like to describe it in the oldest form in order to make it quite understandable.

The original scholar of yoga, in his quest for knowledge, developed exercises related to human breathing. He performed a breathing process through certain, more or less shorter or longer periods of time, which did not proceed in the same way as the ordinary one. For example, he chose different times for inhaling, holding his breath and exhaling. He thus entered into a completely different kind of breathing rhythm, lived in it and felt so transformed in his thinking powers that he now perceived thinking as a much stronger, much more powerful force than he had felt in everyday life. Through this, he looked into that other world into which he had longed to look. And if we ask ourselves what all this is based on, We can answer: Yes, in ordinary life the breathing process actually takes place in such a way that we do not pay attention to it, that it floats in the unconscious. At most, we become aware of it. Otherwise, it can only enter the human soul life in a semi-conscious or quarter-conscious state. But what lives as unconsciousness for the ordinary consciousness was raised into consciousness by the ancient yoga scholar in such a way that it was modified. He became aware of breathing.

A further consequence of this is that when we draw in our breath, it and its effect permeate our entire organism. What the breathing rhythm is, is thoroughly continued in the brain; what the brain performs is permeated by the breathing process. In our brain activity, we are always dealing with something that is permeated by the inner breathing process, we just do not notice it. Let us learn to look at the musical experience in a psychologically healthy way! I would like to say that the truth would become obvious to us that we are dealing with a thought process that is related to a continuous flow through the organs. The yogi brought to consciousness that which takes place inwardly, but which is a completely unconscious state. Through the different breathing that he practiced, thinking became something completely different for him.

He did not do it in his head, he did not do the thinking according to logical rules alone, but in such a way that it took on a musical character. But this also allows thinking to grasp something completely different than it can grasp with mere logical forms. The old Indian yoga teacher felt through this, his way, how he could enter into another world, which he sought, through such an energization of his bodily organism and thus of the soul-spiritual. But now, what is attained in this way leads one so much back to one's own being, it leads one away from the external, robust world that we as modern people are confronted with, that we as modern people not only must not go this way, but cannot go it either. It leads people so far back into themselves that they must come back to a spiritual hermitage. Such a method of knowledge comes from people who, after all, have separated themselves from the rest of human life. That was one way. We must not imitate them, because such hermits do not fit into our modern culture. We can only trust people who are able to fully immerse themselves in the life that is the task for all of humanity. This must be taken into account for the highest realms of knowledge, otherwise something will be lost that belongs to older times.

Now, that is one thing – esteemed attendees – that I would like to present to you. The other is what has been developed for those forms that are understood by the name of asceticism. Asceticism goes back to forms that were appropriate in the past. It is based on the fact that certain functions that would otherwise occur are now artificially toned down, so that the organism is not as energetically active as it would otherwise have to be when a person is involved in ordinary life. But in this way, the person has very specific experiences, and by getting to know these, what he recognizes on the other hand is complemented. And this asceticism, which is a lowering of the life of the body, is based on something that has been observed since ancient times, that it is a fact for the world that surrounds us here between birth and death. For this world, our organism is absolutely the means by which we can gain knowledge and energy in and for this world. We just have to realize that it is based on the fact that we have the other senses, we experience ourselves together with the rest of the world.

But this organism is, because it is active in the energetic sense for this physical-sensual world, therefore it is an obstacle to the knowledge of the spirit. If one subjects it to ascesis, then it does not function in such a way that we are fully immersed in the sensual world, then it becomes less and less an obstacle to penetrating into the spiritual world. That is why in the past people sought to place themselves in the spiritual background of the world by lowering the degrees of the obstacle. And, my dear audience, that too is not a path that we can follow today. Because by tuning down his organism in this way, man also makes himself unsuitable for the kind of life that is demanded of us today. But anyone who is familiar with the historical development of human spiritual life knows that today's human being, who is placed in this life with its demands of the outside world, has as a traditional creed that which was once found on these paths. Today, through faith, we take in much of what has been achieved in this way, as I have described. We are not aware that it has been achieved in this way; we do not know that it is based on an ancient form of knowledge, and we construct the concept of faith for that which is venerable today.

Anthroposophy now stands before modern spiritual life in such a way that it follows paths that are appropriate for today's people, that are thoroughly compatible with what we otherwise seek as science. While the yoga scholar strengthened his thought process by taking a detour through the breathing process, you will find in my writings “How to Know Higher Worlds” and “Occult Science” instructions that do not aim to do this. Instead, you will find descriptions of exercises that relate only to the life of the soul, that remain purely in the soul, just as we remain in the soul when we are working on a mathematical task. Through these exercises, thinking is now directly strengthened and one then notices, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those other exercises, of which you can read in the books, when one treats thinking more and more through that concentration, those Well, in order to understand what I have to say about it, one must already ascend to these intimacies of the soul life.

I would like to start from something that is often the subject of our world view today. One seeks — Goethe did it on his way, modern people try it on their own paths, I myself tried it in my older writings — one seeks today to compare what, for example, the outer forms of living beings are. Let us say that today the modern human being seeks to understand the form of a higher animal, he gains an insight into the form of the higher animal. As a result, he has the higher animal in front of him as long as he is doing his research. Then he carries an inner view of this higher animal with him. He keeps in his soul a kind of mental counter-image of what he has experienced out there. But then the modern human being must look, for example, at the human form. He now also gains an insight into this human form, let us assume that he has achieved the same thing as he did with regard to the form of a higher animal. He then compares these two and draws up a kind of developmental theory. He does all this with the concepts into which we are simply born today, into which we are educated through our ordinary mental life. But now we ask ourselves about something very important, which, however, is little felt by modern people today. Let us imagine a modern person with a very precise inner concept of a higher mammal based on their current scientific education. Now ask: If you have this concept, can you grasp the life force from this thought through an inner, living transformation of the thought? Can you get from what nature presents to you to the transition into the living human form? Do your thoughts undergo the same metamorphosis as nature outside, from the idea of the animal to the idea of the human being?

Now, my dear audience, get an overview of the juxtaposed concepts and thoughts about animals and humans, and then compare these thoughts. You will come to something admirable, but it is not living thinking, not a living world of thoughts. Man stands there with his world of thoughts, which is his inner counter-image of what lives outside; but he turns to the higher animal form with abstract, lifeless thoughts.

But when the exercises I have indicated are carried out, these exercises are carried out, then something is indeed accomplished for the human soul life that can already be compared to when a corpse becomes a living being through some process. We actually come to say to ourselves: the animal, for example, has the salient feature that the direction of its head is horizontal; the human being differs in that it transitions from the horizontal to the vertical direction, and so on.

We look at the magnetic needle and align it with the different directions in space. Everywhere it behaves differently than when we place it in an axis that goes from the magnetic north pole to the south pole. We say to ourselves: This is a special direction that has something to do with the inner nature of the forces that live in the magnetic needle. The human being acquires such a view for an outer world, but he then also acquires it for the higher worlds. He acquires knowledge that consists in knowing that the animal has its main direction horizontally, while the human being has a different direction in the whole cosmic space, with its direction vertical. When he has it vertically, that the spinal cord is thereby in the vertical direction, one inwardly becomes acquainted with the living concept of how the outer world takes on a living concept through and through. Space ceases to be merely indeterminate, extending into the void; space is inwardly filled with directions and essences of force. And once one has recognized the animal form within oneself, one develops the possibility within oneself. One learns to experience how the mere thought of the animal form is transformed into the human form; one learns to recognize an inwardly moving thought life. But one learns to recognize it as a human being who does not come to a hermitage, as the old yoga scholar does, but who, precisely through this, can really enter into the present life, because we come to the living concepts that bring people more than anything else to connect with the innermost essences of the outer world.

But now, my dear audience, you may object: yes, there have always been philosophers who have come to certain living concepts, but who nevertheless give the impression of standing in something unfounded. One cannot have confidence that what takes place in the living thought shows itself in the same way out there in the real world.

Yes, if things remain as they were with Schelling or Oken, if they remain so, then one is not protected from simply grasping something fantastic in an unreal way. Rather, the thought can give a kind of inner voluptuousness, which one brings forth in a living way, like the flower structure of a plant grows out of the leaf structure. But in this path of knowledge, reality is attained through something else. The person who brings thinking to life in the right way begins to experience something from which, however, modern man often shrinks back. And because he shrinks back from this, he also shrinks back from the whole of anthroposophy, which seeks the real spiritual world through these paths of knowledge. The moment one enters into these particular areas of life through these exercises, it becomes clear that each such living concept does not work in the soul in the same way as the dead concept that we otherwise have, but rather each of the living concepts that we gradually acquire initially affects us in such a way that it pains us, causing us mental suffering that affects us no less than any physical ailment. This is where we have to go through and where the gates of the spiritual world should open, that every living concept, which in turn leads him a little deeper into the spiritual world, that every such living thought causes suffering and pain in the soul.

Why is that? For the reason, dear listeners, that we must not only develop a living thinking, but we must also experience reality in this living thinking. But we can only experience reality when an effect is exerted on ourselves.

Let us consider our senses, the eye. What goes on in the eye is, among other things, also purely chemical decomposition processes. If these processes were not so quiet, we would feel pain there as well, but for those of us who have already reached a certain stage of development, this is overcome. What once had to be felt in other phases of human development is now brought about by painless perception.

We have to experience this state of pain so that it appears to us as permeated by the soul and spirit itself, because the entire human being must become a comprehensive sense organ. One cannot see into the spiritual world until the human organism has become a spiritual and soul eye. We must go through that state of suffering, which transforms our whole human organism into a sense organ for the spiritual world. Our whole organism, by overcoming this suffering, becomes a sense organ for the spiritual world. Only then, when one experiences this, does one know that one is standing in a real spiritual world. Then you will say to yourself: I am very grateful to my fate for my joys, but what I have acquired as knowledge, I owe to what I have lived through painfully, and that is what actually led me first to the special essence of what knowledge is. That is what pushed me to pursue this essence further. Without going through the tragedy of life, but also overcoming it, the doors to the spiritual world do not open in reality.

But when they do open, then something completely different arises from the living thinking, then what really arises is that we look – just as we look with our eyes and ears at colors and sounds – we look at the concrete spiritual world to which we ourselves belong with the eternal part of our human life, that we are rooted in the spiritual world around us. And once we have managed to ascend from the individual animal form as described, we find that a further step arises: we now have a human being before us, and we can examine him differently than in the clinic or in the dissecting room, when the life has left him. We can fathom the essence of the human being differently. Just as one surrenders to the thought of the animal form that has now been brought to life, the inner form of growth of the animal, so one also sees in the person standing before one, not just the physical form; now, from a purely spiritual perspective, one can see something that can truly be regarded as a spiritual-soul aura of the person. And when one looks into this spiritual-soul aura – this seeing is a result of the living of thought – then one sees what the person standing before one is as a spiritual-soul being before the person was, before he descended from the spiritual-soul; one sees the person in relation to what lives in him from his pre-earthly existence. The living thought helps us to do this when we follow it in the physical world.

In this way, anthroposophy seeks to arrive at a true understanding of the spiritual-soul entity in the life that precedes this earthly life. And by looking at the human being in his essence, which can also exist without him already having a body, one then also gets to know more precisely what the essence of the spiritual-soul is; one sees in this spiritual vision how a completely different world stands before our spiritual vision during the time that preceded our birth.

Here on earth, as human beings, we cannot see into ourselves. What anatomy provides us with is an exterior. When, for example, a finger is moved only by the impulse of the will, what does the human being know about what is going on in his organism to make the finger move.

Modern anthroposophy recognizes the same scientific foundations as the other exact science in its field. And if we had fathomed all the laws of the starry heavens to their end, everything that shows clouds and sunbeams their way, we would have fathomed everything that is otherwise around us in earthly life, in here in man, who has been called the microcosm, there would still be a richer number of riddles for world views than there are out there in space. What is outside in space, man surveys in his life between birth and death. More wonderful than everything that makes up solar systems in the world is that which can be found in the microcosm.

In the world from which we descended before we united with our physical body, at that time when we lived as spiritual-soul entities in the spiritual-soul world itself, we looked at what we carry within us as human beings. Every attention, every thought is directed towards what the human being can experience in the time just before he descends: How do I connect with that which is connected to me in the line of inheritance? The child experiences the transformation of its brain, how this takes place in accordance with inner laws. We experience the incarnation before we descend to this incarnation. That is the one side that we achieve as our living thinking.

The other side is that we are now learning to look at what the human being does. We see how a person encounters another person in a particular year of life, we see how this encounter gives rise to something extraordinarily meaningful, which then gives their own existence in this physical life on earth a completely different direction. We see this and say to ourselves: this is a matter of chance.

But the one who is able to look in the right way, sees how a person, even before he enters this earthly life, already has certain likes and dislikes and how these consist of rejecting the one and accepting the other. If one denies this, then it is the same as the world of colors is for someone who is born blind and has an operation; he could also deny the colored world. So it appears as something fantastic when the one whose spiritual eye has been opened looks, as from childhood, the antipathy and sympathy pave the way for wisdom or also that which initially appears in life as un-wisdom. One only comes to know through living, suffering-overcoming thinking, this activity of man, interspersed with sympathy and antipathy, how brief the result of antipathy and sympathy itself is. Then one looks at fate and how it was earned in earlier earthly lives. One learns to look into repeated earthly lives.

Here the connecting element of humanity can be found in a spiritual and soulful way. It unites real, deep religious feeling, it unites that which seeks only the education of that which is present in our minds, it unites with that which is the demand of our deepest heart life. By engaging with this spiritual knowledge, the human being gains the possibility of also having knowledge of how to find those with whom he has formed a community here in the spiritual life.

Thus I have again shown a step of that — my dear audience — which leads out of the sensual-physical into the spiritual world through anthroposophy.

What is gained in this way are purely spiritual-soul processes that the ancient Indian yoga teacher found through his breathing process. We do not kill the human physical organism, but we approach the soul life, we let the soul life undergo an inner suffering, which at the same time, however, places the human being externally as an agent, a volition, in today's world and does not destine him to be a hermit. This is what needs to be reappropriated in modern culture: to openly confront the person who presents his research to humanity in this way, to confront him by agreeing with him.

He can do nothing but show again and again, by describing the methods and the results, how what he does is only a continuation of what man can find justified in ordinary life. And if it were said that this concerns only those who already look into the spiritual world, then it must be answered: It is not the case that man, by virtue of his organization, is not capable of error and doubt, but he is predisposed to truth. Therefore, anyone who is not a painter can stand in front of a picture that is painted in truth and beauty and feel it that way.

With this healthy human sense, a person can stand before what the anthroposophical spiritual researcher has to say and recognize the truth for themselves, even if they are not yet a researcher themselves. Those who are not can judge the truth through the healthy powers of humanity. But what Anthroposophy strives to accomplish, it believes, is not just a goal of individual hermits, but what modern man really needs.

What do we have in today's intellectual life? The ancient man had an inner soul life that he even carried into the outer worlds. We can see into the external worlds, but we have lost this inner spiritual life. We have abstract concepts, which are excellent for doing everything that does not require living inner powers of knowledge. But this admonishes us to emphasize again and again: with your thoughts, which are so magnificent,

you have nothing but something dead at bottom; you have thought-ideas from the mind, and although we certainly do not want to conjure up the old days in which spiritual knowledge was sought in such ways, in such old days a living spiritual view was found in a way that was appropriate at the time, the people of that time had achieved an inner soul life, something that realized the living spirit in the inner soul life.

If we turn again to that living thinking as anthroposophy understands it, then knowledge will not only provide us with vivid concepts, but knowledge will provide us with the living spirit that walks among us. In this way we will also experience physical plants and animals, and we will connect our own human feelings with these spiritual beings, the living spiritual world itself, which in turn is to be introduced into physical, sensory existence through that which is now a living knowledge in contrast to dead knowledge.

We must first make it quite clear to ourselves: we want knowledge that does not merely call our world in with thoughts, but that calls in the spirit itself. It is effective wherever the human being works out of the spirit. And particularly today, when social life is in such a terrible state, one feels that one needs something that must be present in social life as a spiritual element. One sees in particular in social life that it cannot continue without the spirit being involved. In short, anthroposophy would like to find understanding among those people who, so to speak, feel the pulse of contemporary culture. Anthroposophy wants us to enter the present day with the living spirit, instead of with mere thoughts and ideas of the spirit, because we have to realize that only with this living spirit will we be able to solve the tasks that are set for all of humanity. Only by solving them in a living way can we grow into a culture in the future that will sustain people at their spiritual and physical peak.