The Rudolf Steiner Archive

You all know that the title of today's lecture, “Blood is a very special fluid,” is taken from Goethe's “Faust.” You know that Faust, the representative of striving humanity, is opposed by Mephistopheles, the emissary and prince of hell; he demands a contract from Faust in which Faust commits himself to the evil powers, and demands the signature in blood. Faust considers this a grotesque, a quirk, but Mephisto remarks: “Blood is a very special fluid.”

There are entire libraries explaining Faust, and this saying has also been explained in countless ways. One of the latter is the highly curious one from Professor Minor of Vienna, which goes: Mephisto, the emissary of hell, cannot stand blood, hates it, and that is why he demands a signature in blood. There may be some erudition in the explanation, but there is no reason in it. Mephistopheles would not demand a signature in a substance he hates. On the contrary, Mephistopheles places particular value on blood. This material has already undergone a long development of legends. In the sixteenth [seventeenth] century we already find in the Pfitzer's Faustbuch that Faust signs over himself to the devil with blood, and in older versions of this legend it is described exactly how the vein on the left hand is opened, the blood runs out, coagulates and in coagulating forms the letters: “Oh man, flee!”

Blood also appears in other legends and always has a special meaning. In these legends in particular, we see events that were significant for the last few centuries. Fairytales and myths all have a theosophical basis, and anyone who engages with theosophical wisdom can see that they contain figurative expressions for spiritual and profound truths. The legend of Faust is one such expression, and in particular this expression, in which Goethe used theosophical wisdom as a basis.

We want to point out the whole significance of blood in the world and in humanity, and we will see that the saying is to be taken literally. If we try to get it out of our minds, we say: It will get ahold of Faust especially when it has his blood in its name.

Theosophy wants to point to the near future, how to colonize, how humanity should mix. To understand what blood means, it must be explained from the point of view of theosophy.

To find access, one must place the old sentence at the top, the Hermetic principle: As above, so below; and vice versa.

At first incomprehensible, it contains a whole world view. All who have this guiding principle say: All that is material is the expression of a spiritual substance.

To those who look more deeply, it presents itself as ice and water.

If someone tells you: Ice is not water, you say that they just don't know the context.

Just as ice is nothing but condensed water, matter is nothing but condensed spirit.

The world is a great spiritual organism, and everything in it is a part of it.

The world is a great spiritual organism, and everything in it is a part of it.

The world is a great spiritual organism, and everything in it is a part of it.

The world is a great spiritual organism, and everything in it is a If someone says to you: Ice is not water, you can say that he does not know the context. Just as ice is nothing other than condensed water, so matter is nothing other than condensed spirit. In all material things we can find the underlying spirit. The true spiritual researcher calls spirit the upper part, the material, so to speak, the physiognomic expression, the lower part. When you look at a face, you can tell from the expression what is going on in the soul behind it, whether it is joy or sadness. To the true spiritual researcher, everything in the world, all of nature, is an expression of the spirit. For example, to the researcher, one flower is the expression of the joy of the earth spirit, another of pain.

In this way, the spirit expresses itself in everything. There is no matter that does not express spirit, and no spirit that is not expressed somewhere in matter. One understands why a face smiles, why it cries, when one knows the underlying pain and joy; one understands the lower when one knows the upper. Thus we will understand what corresponds to blood in the spiritual when we understand what blood means in the world.

To do this, we have to consider the fourfold nature of the human being. To the spiritual seer, the physical body is only one part of the human being. It consists of the same substances as nature outside. Only its juices can move, grow, digest, reproduce, the substance cannot do this by itself; for this it needs the etheric body, which it shares with plants. The third link, the astral body, the carrier of pain, joy, pleasure, displeasure, passions and base representations, is not present in plants, but in humans and animals. The fourth link, whereby humans become the crown of creation, is their ability to say “I” to themselves. This is what underlies all religions. In the ego, God speaks to the human soul, and a shiver went through the line of Jews in the temple when the priest pronounced the name of the ineffable God, “Yahweh”.

The higher limbs that make up the spiritual structure of the human being need not concern us today. You know that we can only perceive the sensual body sensually, and the other supersensible parts are therefore called the upper limbs. And each of these upper members has an instrument in the physical body, the parts of which are all of different kinds and not of equal significance. We shall understand this connection if we imagine that the physical body contains the same substances as the inanimate products of the external world. Think of a crystal. It is just a stone, but if you look at it more closely, you say to yourself: This stone could not be like this if everything in the world were not as it is. Each individual thing is a mirror of the whole. It takes on this form through the forces of the outside world and could not exist in this way on another star with different forces.

The brilliant Frenchman Cuvier says: Give me a human bone, and I will determine the entire figure from it. For the whole figure determines the individual bone. It is the same with the earth. Likewise, with only a physical body, man would be a mirror of the universe, but without consciousness; he could not express anything in it.

Now, however, we are not just looking at the physical being, but at the being that lives. You cannot find anything that does not grow and move its juices in a certain way, individualizes. You see growth, reproduction and so on in the plant as a physiognomic expression for the etheric body, so that two parts exist, firstly, in which there are only chemical processes, and secondly, the activity of the etheric body, which brings movement.

Now let us move on to the animal. It not only sets matter in motion, but is also able to reflect joy and suffering within itself. When a plant rolls up its leaves when touched, it is reacting to a stimulus, not sensing; it only becomes sentient when the external process is followed by an internal one. This requires a nervous system; this is provided by the astral body, so that when you have a human being in front of you, you can say: First of all, the human being has what only the physical part works on; these are the sense organs; they are lived through by the etheric body, but are not built by it. Its actual tool is growth, and so on. The astral body's tool is the nervous system, from the solar plexus to the finest nerves of the spine.

A being that has a nervous system will indeed reflect the outside world within itself, but without the fourth link it will never know the expression for its ego. It finds its tool in the blood. The fact that a being has blood enables it to feel joy and suffering from its innermost individuality, its very own being. I must first relate the ideas to myself in my blood, then the pain becomes my pain, the joy my joy. Hence the connection between inner processes and the bloodstream. Blushing and turning pale are a matter of the soul.

We speak of consanguinity. The name is not quite right. The recently told story of Anzengruber and Rosegger illustrates what underlies it. Anzengruber had farmers for ancestors, which is why he can describe them. As figurative as this may seem, it is still the actual truth. Blood itself is not inherited; it is always newly formed. Blood and all its organs are the last to form in the animal and human germ. What is inherited is what lies behind the blood, the shape and structure of, for example, the nose, the brain and so on. We connect what we have inherited with our innermost selves by letting it affect our blood; in this way it becomes our property. Thus the blood pulses through entire generations, although it is always new blood.

Certain things in the Bible are impossible to understand without understanding the meaning of blood. Right at the beginning of the Old Testament, you find that Adam, Abraham and so on live to be 800, 900 years old. At that time, there was a different way of naming, a different meaning of the word.

I must mention a fact here that was an important event in the development of humanity: the transition from close marriage to distant marriage. In all peoples, there comes a time when this ancient law is broken. When this happens, something always takes place in spiritual development. In the case of close marriage, the ancestors lived on in memory to a much greater extent. Everyone retained the memory of what had been done generations before. The moment that distant marriage occurs, memory is limited to the time between birth and death. In the past, you would find a great cult of ancestors for a tribal leader, to whom the whole tribe can be traced back. As long as blood comes to blood, the individual remembers, and so long the same name remains. As long as the memory of Adam lasts, his name remains. So you see that blood is like a tablet; what is inherited is the inner structure of the body, which is written into the blood. The same ego remains wherever the same is written into the blood.

We have the group soul and also speak of such a thing in animals. Therefore, we do not refer to the individual lion as an ego; and the further we go back in man, the more we come across the group soul.

It is only through long-distance marriage that the individual ego develops. The more distant the people who mix are from each other, the more the old view is killed and the outside world flows in; the earlier sense of identity with one's ancestors is pushed into the background. The more that flows in from the outside, the more the differences of personality develop; because the outside world is different everywhere. You can see that, for example, in different countries.

What primarily determines a person must have an effect on his blood. What you say to a person will only make an impression if his blood is stirred. You must not have access to his intellect or to his nervous system; you must make his blood pulsate, then you will touch his I, for the blood is precisely its instrument.

All ancient schooling consists not in theory but in influencing the I itself. Faust is to be understood in this way. At the moment when one takes possession of the blood of a being, one forms a bond with that being. He who wishes to assert his power in an unauthorized way does this; he who wishes to gain influence over a being in the good sense may only do so much that this being retains its independence at every moment — may not give him anything that the other is not willing to accept.

It is clear that where one wants to plant and foster a spiritual life, one must act on the blood.

In terms of colonization, cultures can only develop where the blood mixing of the peoples allows a good tone together. Where this is not the case, where the blood mixing does not go together, the culture that is already present will be destroyed. Those who look into this will see that the introduction of European culture into distant countries often appears to be an illusion and a deception. In the future, a culture will come that will ask about this law. Then colonization will no longer be based on blind chance, but on the theosophical significance for indirect life.

So you see that Mephistopheles really gets Faust under his control through the blood, and that the desire for the signature in blood is not a quirk or a grimace.

You know that the saying that is to be the leitmotif of our lecture, “Blood is [a very special fluid],” is found in Goethe's “Faust.” Mephistopheles, the emissary of hell, and thus of evil, demands that Faust sign the contract he is concluding with him in blood. The point is that Faust, whom Goethe presents as a representative of striving humanity, is placed between good and evil, that Faust is to be served by the servant of hell and that Mephistopheles is to accompany Faust throughout his life and Faust in return surrenders himself to him. This contract should be signed in blood, as Mephistopheles demands. Now you know the answer to Faust's remark as to whether such a form, and especially blood, is required: “And blood is a very special fluid.”

There is a whole literature about Faust, but very few people know the meaning of the word “Mephistopheles”: the liar, the corrupter – from the Hebrew =; much less [do they] know the meaning of the blood. In one of the last commentaries on Faust, you can read that one has to understand the saying of Mephistopheles in this way: Mephistopheles demands the blood and remarks ironically: “Blood is a very special fluid” because he hates the blood, because it is particularly unpleasant for him, so he demands the signature in blood. You really have to be a “Goethe explainer” to be able to make such a statement. Can you in your right mind demand something as a special prize because it is the most unpleasant thing to you? You don't do that; when you demand something, as strictly as Mephisto does, with the signature, you are designating this something as something valuable. Common sense simply dictates that the emissary of hell places a very special value on blood. Hence the signature in blood.

We can trace the legend on which Goethe based his poem back to the sixteenth century. Even then, we find the signature in blood, and it is still vividly depicted. How Faust's vein is opened, how the blood trickles out, how it then coagulates, how the sign finally appears: O man, cleanse thyself!

The Faust saga is in turn only one of the many sagas in which blood and blood oaths play a role. The blood oath did not come into the Faust saga by mere happenstance, but through that through which we find a deep wisdom expressed in so many sagas and myths. How mysterious a fact often appears! But the spiritual researcher knows that when we explore the old legends and fairy tales, not in the way of today's materialistic scholars who speak of a poetic folk fantasy that the connoisseur of the people certainly has never found them anywhere, and who speak of fantastic creations – if we observe not in this way, but as spiritual researchers, we find profound spiritual truths expressed in them everywhere, figurative expressions for profound spiritual truths. It is most remarkable that when we look at simple expressions of the people, we have before us great spiritual truths, presented in images. These are fairy tales, myths, legends! And we can always ask ourselves: is there perhaps a deep spiritual truth contained in this folk tale, perhaps in this one saying? And then, as spiritual scientists, we want to examine this saying.

Today, we will deal with the significance of blood, the significance of this particular fluid, in the life of the individual as well as in the life of humanity and nations. By illuminating the mystery of blood, we will shed some light on important cultural issues of the present.

We will understand what we have to say about it if we keep to an ancient saying, a saying that is called the Hermetic Principle. It comes from one of the greatest initiates, Hermes Trismegistus, the Egyptian initiate. Many scholars consider him to be a fabulous personality. However, spiritual science knows that he was the greatest teacher of Egyptian culture. This sentence may at first seem strange, it reads: “Everything above is as it is below, everything below is as it is above.”

What does this mean? You will understand when you consider the following: You see a smiling expression on a person's face; it is immediately clear to you that serenity is present in that person's soul. You see a tear, and it is clear to you that sadness or pain has settled on this person's soul. You draw conclusions about the inner being from what the eyes see on the outside, and about the material from the spiritual. Now, in the sense of the philosophy of Hermes Trismegistus, the material is called the lower, and the spiritual-soul is called the upper. And anyone who is familiar with this philosophy is aware that there is a spiritual world and that everything that takes place in this spiritual world can find expression in the material world. This philosophy tells us that at some point every spiritual reality finds material expression. There is no spiritual reality that does not express itself in the material world, and no material reality that does not have a spiritual side. Everything down in the material as well as up in the spiritual.

In medieval philosophy of that great, wonderful brotherhood, which is called the brotherhood of the Holy Grail, you could have been an invisible spectator between the teacher and students of the Holy Grail covenant and overhear a long-lasting teaching scene. I cannot sketch this in any other way than in the form of a conversation. It did not take place like this, but you will get an idea of what happened between teacher and student.

It was made clear to the student: just as you can tell a person's soul and their cheerfulness by a laughing expression on a face, and their sadness by a tear, you can do the same in all of nature. For such a student, what Goethe characterizes as the earth spirit was not just a poetic image, but reality. Just as every human being, when he sees his fellow human beings laughing or sad-faced before him, says to himself: Here I have not only flesh and blood, but a soul, so the medieval Grail disciple had been brought to say to himself: When I look at this earth with its stones, plants, animals, people and everything else, , it is, like the human body, the expression of a soul or spirit; and it was made quite clear to him: If your finger were to imagine itself to be an independent entity without your soul, you could easily convince yourself that this is not the case by cutting it off from your body. It would wither away in no time. It cannot live an independent life. Nor can you, who belong to the earth soul. If you could separate yourself from it, you would wither like the finger if you were to move only a few miles away from the earth. The finger does not indulge in the foolish illusion of being an independent entity because it has grown; if it could walk around like a person, it would do so.

Thus the saying became a deep truth for the pupil, and the earth spirit a real being. And when he walked across the fields, a realization shone in him, going deep to his heart. When he saw one plant with a laughing face, it was the expression of the cheerful earth spirit, and when he saw another with dark purple flowers, it was the expression of the grieving earth spirit; the whole earth became the expression of a spirit, as did the seemingly dead stone.

When the student then went on to the so-called Rosicrucian school, which was founded in the fourteenth century, the teaching continued with the following: Look at the stone, this crystal! It consists of a certain substance. Compare this substance with animal and human substance. This is permeated by instincts and desires, by cravings and wishes; but desireless, without desire - only of glass - illuminated by the light, the stone substance stands there; chaste in the face of animal and human substance. - And so the disciple had to delve deeper into the chaste stone. As a lofty ideal, the goal was before his eyes, to become as pure as the stone in its kind. The disciple had to feel this way about the chaste stone.

I may only tell you the first sentence of a very solemn formula that was spoken every time there was an important section in the teaching, the formula that indicates the passage of divine wisdom through all nature. Where world wisdom works down in the realm of stones, it is characterized in the formula: The stones are mute. I have placed and hidden the eternal creative Word in them, and chaste and modest, they bear it in the depths.

And another scene that took place within the Grail Schools was this: one pointed to the plant calyx, which stands out from the plant, and said: “Behold the plant! It stretches its roots into the earth and its organs of fertilization towards the sun, those organs that appear here in chaste purity and are kissed by the sunbeam, which is called the holy lance of light. And this plant chalice contains the same reproductive organs that must be covered by the sense of shame in the human realm. Man is the completely inverted plant. The roots are the head of the plant. We have to imagine that, through the absorption of desires and instincts, the human being has to shamefully conceal what the plant holds up to the sun as a chaste chalice. A development takes place from plant to human being. Imagine the plant indicated by a downward stroke, the animal makes half the turn, the human being the whole. This is drawn: a cross is created. Plato expressed it thus: the world soul is crucified on the cross of the cosmic body. — For the three kingdoms were felt in spiritual science as the cross, and as the world soul passes from the plant to man, it passes through the cross.

And now the disciple was told: Imagine this development, imagine the chaste chalice of the plant as a model for the human power of procreation, and this purified from all desire; imagine man as a creative being, as pure and chaste as the calyx of the plant, then the chalice appears to man as the spiritual organ of production of the future, kissed by the sun of spiritual life. This ideal is called the Holy Grail. - So the spiritual content of the Holy Grail was distributed to the students.

Those who walk through nature as scientists see in the chalice a deep reference to what man should become. The lower, matter, expresses the spirit, the upper, everywhere.

And we learn to understand the lower when we get to know the upper. We understand the matter of blood when we get to know the upper that corresponds to it. Our task is first to look at the human being spiritually and then to see what corresponds to the blood in the spiritual.

We no longer need to get to know the nature of the human being in detail in the spiritual. Four members: physical, etheric, astral body and I, through which the human being has become the crown of creation. The I is that which sensitive natures always feel as the expression of the actual and eternal in man. And you need only make a very small effort to consider what this name 'I' means in contrast to all other names. Anyone can call a chair a chair; but this cannot be done with the name 'I'. No one can say 'I' to me, the name 'I' can never approach us from the outside if it is to mean anything to us. The soul must begin to speak from within. With the I, we express something that gives itself its name. The true religions have always felt this. For example, the ancient Hebrew secret science called this divine the God himself, and the name for it the unspeakable name of God. “I am, who am” means nothing other than this “I am” in the soul. And that is what those who heard it, the listeners felt: the resounding of the spiritual in the soul when it was spoken: “Jav” = “I am who I am”; that is the unspeakable name of God.

The I is therefore the highest of the four members of man. Of these four members, you can only see and touch the physical body here, et cetera. The other three members are the upper part of man; but to every upper part there corresponds a lower. Each of these three members is built up in the physical body by special organs. The physical body, of which the ordinary materialistic anatomist knows something, is also a many-membered being. Its organs are not all the same; man has four kinds of organs: those that are purely physical, built only by the physical body itself; then those that he could not have developed without the etheric body, without the astral body, without the ego. Certain organs are the lower part of the etheric body, certain the lower part of the astral body, and certain the physical expression, the lower part of the ego.

At the same time, you must not believe that physical organs, which are only composed of the physical, can also be in a purely physical body; all are permeated by the etheric and astral bodies; but these first ones take their form only from the physical body. The ear and the eye are physical apparatuses. In his senses, the human being is an expression of the physical body. Now go from these senses to the organs of nutrition, reproduction and growth: these are no longer mere physical apparatuses, they are structured and are the lower part of the etheric body. You have to imagine that the human body, in its sense organs and its skeleton, is built by the physical principle itself. The fact that it is permeated by the etheric body means that the others are incorporated into it. The plant is also permeated by an etheric body, which is why it also incorporates the organs of nutrition, growth and reproduction. The moment a being is also permeated by an astral body, a nervous system is incorporated into that being. This is the expression of the astral body.

As man gradually developed as a material being, he passed through the various kingdoms of nature; he has found his way from the mere physical body up to the higher ones, and the higher members of his being have incorporated more and more organs from the lower ones. The organs are not of equal value. The nerves are the expression of the astral body, the stomach and liver those of the life body; they find, as it were, their outer physiognomy in the lower for the upper.

The matter can be explained in even more detail: the astral body has developed slowly; it consists of different members, first of all the so-called sentient body, the lowest member, then the sentient soul, then the intellectual soul, and finally the consciousness soul. They have developed little by little. If you want to understand this gradual development of man, you have to start again at the bottom. Look at a physical being! Great philosophers call this a mirror of the entire world system. Why? Look at the smallest stone, consider that it could not be as it is if the whole environment were not as it is. The great naturalist Cuvier said: If you show a very wise anatomist a single bone, he would be able to see from its structure what the structure of the whole animal to which it belongs should be; if the bone were a little different, the whole structure would have to be different. The whole is expressed in the individual; this applies to the whole cosmos.

Just as a single bone must be as it is because the whole is as it is, and would be different if the whole were different, so a very wise being could tell from the smallest stone how the whole planet is formed. The individual is a mirror of the cosmos.

But if we ascend from the mere lifeless mirror of the cosmos, as it already shows itself in the stone, this cosmic reflection appears to us in a higher form when we see it where there is life underlying the beings. There the cosmos is not reflected as it is in the stone; there the process of reflection continues within. The being closes itself off from the outside. Processes within are stimulated because certain processes are taking place outside. In its movements, the plant reflects what is happening outside.

In the nervous system, the reflection is even more complete. The simplest nervous system is the one that still exists in humans as the sympathetic nervous system, which spreads out in two strands on either side of the spinal cord and whose activity our consciousness is unaware of. This nervous system, as the lowest nervous system, is the lower one for the sentient body. Now you can see, as is shown in my Theosophy, how the sentient soul integrates itself into the sentient body. There is an expression of this in the lower part: the spinal cord nerve strand integrates itself between the two ganglion strands. Everything below is like everything above!

The material world is a wonderful expression of spiritual life. Theosophy will offer you a spiritual image of the world. This has the seal imprint outside. And this is the meaning of the word seal. In the language of revelations, St. John calls it “sealed” where we have something material in front of us and we do not yet know the spiritual aspect of it. And our world will become apparent with its seven secrets. The whole world is sevenfold: seven colors, seven tones, seven limbs of the human being. There is nothing miraculous about this, only the same basic law. This sevenfold universe is, as far as it is not revealed, a book with seven seals. When it is unsealed, one will recognize the upper part for the lower.

For the mind soul, which is a higher link in the astral body, the brain is the outer expression, the lower.

Now the question arises: if the physical body is, so to speak, its own physical expression, everything that belongs to the nutritional and et cetera system, the expression of the ether body, if the nervous system is that of the astral body, what then is the expression of the eternal?

That is the blood and the blood system. Wherever blood appears, it is an expression of an ego.

In this way, we will understand in a spiritual-scientific way why, for example, in the human being, when the germ develops, the heart and blood come only after all the organs have been formed in the womb. This corresponds entirely to what takes place in the spirit. The I is the crown of everything and also appears last.

There is also a wonderful connection between blood and the I. You may be able to get an idea of how blood is connected to the I, to the very essence of the human personality, if you consider the following: where the I is afraid, where it is horrified, its physical body turns pale; where it wants to hide, the blood appears in the form of a blush. Wherever the ego is particularly engaged, we see external expression in the discoloration of the face. This is trivial, but it gives us an idea of the connection between the ego and the blood.

You see, our materialistic science regards the heart as a kind of pumping station. It is of the opinion that the heart pumps blood through the body, quite mechanically. Hegel was the only German philosopher of the nineteenth century to know that this is not the case. He said: it is not the heart that drives the blood, but the blood that gives the heart its movement. And the blood gets its movement from the soul, is driven by the spirit. The heart beats faster when the spiritual impulse is there. The blood is the driving element of the heart.

It was a bold statement, but it is common knowledge in spiritual science. It has never said anything other than this: that it is the soul itself, under the impulse of the ego, that causes the blood to flow either under a sense of terror or under some other feeling that belongs to the soul, that this soul, this ego, drives the blood and thereby the heart.

And at the same time, this will draw your attention to something in spiritual science that will make one thing clear to you. Namely, the heart is something that thwarts today's material science. The voluntary muscles are so-called striated muscles, all involuntary muscles are so-called muscles with smooth muscle fibers. The heart is now an involuntary muscle; most people cannot control it. And yet it is striated; where does that come from? Spiritual science explains it thus: the heart as it is today is at the beginning of its development; there will come a time when what is still an involuntary movement today will become an involuntary one, subordinate to its spirit. The brain is the thinking organ of today and the heart will become the spiritual organ of the future. In the future, the heart will occupy a completely different position. Man will consciously make his blood circulate through his body. The heart will be the expression of his spiritual life, a consciously working muscle. In the future it will be so. That is why it is already present in the germ. Thus we have these very different organs of man, blood and heart, as the expression of the I and can follow it in its significance for the world.

We speak of blood relationship, of the importance of blood. We sense this, but we have no real insight into it. I will present such intuitions from life: Anzengruber and Rosegger, who are both known for their depictions of rural life – the latter describes them as he sees them, but the former very aptly describes them entirely from his own perspective, without having observed and studied them more closely – had a conversation in which Rosegger said to Anzengruber: You live and have lived entirely in the city, and yet you have characterized the farmers so admirably. If you were to go out to them and take a good look at them, you would be able to describe them perfectly. That would just drive me crazy, Anzengruber replied. I have lived in the city all my life, but my ancestors were farmers, all farmers, it's in my blood.

It is in the blood – that could seem like a picture; but is it a mere picture? Anzengruber really did describe from his blood. He didn't have a notebook. Why? Not because blood is inherited, it cannot be inherited. Not a single drop of blood passes from father to son. It is even the latest thing to arise in the germ. But just as you inherit your father's nose, the structure of external organs, you also inherit the structure of your nervous system, the structure of your internal organs. Everything that is the expression of the physical body, the etheric and astral body, you inherit from your ancestors. You could just as easily examine the similarity of your stomach to that of your father as you could your nose. And you could examine the similarity of the Anzengruber brain to that of his peasant ancestors, like the nose. The limbs of the human being that prove to be similar to the ancestral forms express themselves in the blood as in a tablet, because the blood represents the I. What makes an impression on the blood makes an impression on the I. If I live entirely as a son of my ancestors, and what has been inherited is the strongest in me, then what has been inherited is imprinted in the blood, and I feel in the blood what was still present in my ancestors. If the impressions of the outer world are stronger, then what has entered my ego, my blood, drowns out what flows from within. I forget what the ancestors have allowed to flow in.

Thus, the one of whom it is said that he has “race” will truly be a son of his family, have the structure of his ancestors. He imprints this in his blood, his I. The one in whom the race is no longer so strong is dependent on external impressions. Everyone has these impressions, whether they are the son of this or that father. They have drowned out their inner impulses when faced with stronger external impressions. If the impressions of the outside world are stronger, then he has its blood, if race lives in him, then race has his blood. What the ancestor has experienced is then expressed in what he does and writes.

Expand this and consider the spiritual origin of man. Imagine: Even more is expressed by what is inherited. Imagine that; it really happened.

If we go back to ancient times, we find a certain starting point in every people. Very different marriage relationships, relationships of love and belonging and kinship prevailed then; within the family, the tribe, the individuals married. In every nation, you will find the transition from what can be called close marriage to what is called distant marriage. In the time of the former, it would have broken the custom, the law of a tribe, if a male or female member had married outside it. In every nation, however, we see how close marriage is later broken, how individuals married into other tribes. And everywhere this transition from close marriage, where blood relatives marry, to distant marriage, where those who are distant unite, is linked to a change in spiritual life.

The legends of the peoples have preserved this transition from close to distant marriage in a special, unique way. There are many legends in which women are abducted and taken to foreign tribes. Something tragic in the transition from the old order to the new is expressed in them. The transition to distant marriage is linked to a transition from an ancient clairvoyance to a modern one, more dependent on the observation of the external world of the senses. Where close marriage is common practice, people still have something like a natural clairvoyance. This is lost when foreign blood is mixed with the close blood. What Anzengruber felt in his blood was also felt by those who were in close marriage, but to a much greater degree. They did not feel what their ancestors had experienced as darkly, as half unconsciously as Anzengruber, but as something they had experienced themselves. Through the close relationship, the inherited structure was so strong that it was imprinted in the blood. Thus the ego, the blood, the whole family felt, not just itself. Only when foreign blood was added did the power of generation cease, did the old cult of ancestors lose itself. Where a distant ancestor was honored, it was not the product of the imagination, but rather the feeling that the most distant descendant felt connected to the ancestors in his blood, in his ego. Clairvoyance was there. All legends, which are like images of truths, become understandable to us when we know that they arose out of other perceptions, out of clairvoyance, which can still be found today in primitive, natural peoples.

You need to know this if you want to understand the writings that are based on spiritual science. One writing belongs here above all: the Bible. You cannot understand the most important parts of it in today's times. It is impossible if one does not know one thing: that in ancient times a name did not refer to what was represented in a personality, but to what lived on in the blood of a distant relative for entire generations. Because the inherited structure was expressed in the blood of the most distant descendant, one felt all of this in one's self. It did not yet work as it did with the Anzengruber, but rather like a true memory. The person in whom all the blood had merged with another through the distant marriage remembers only his own life, while the person from the close marriage remembers everything that the ancestors have experienced. They, the ones from the close marriage, referred to it as belonging to their ego. Through generations the same name resounded, because the experiences of the ancestor were recalled. Thus Adam was not the name of an individual man, but of a continuous memory through generations.

Let the Bible describe the original ages; it knows that the names were given in that way. A wonderful light falls on those ancient reports. They are correct as soon as one knows that their names belong to the time when the same structure was expressed in the blood over and over again.

And then we find everywhere, where the transition from the near to the distant marriage takes place, how that ancient clairvoyant memory is killed. Today you can find everywhere the very first elementary truths, which are thousands of years old in occultism. You can find the sentence presented: The more closely related the blood relationship is, the more vivid the power of vision is. The mixing of blood had an extinguishing effect on the life of the spiritual body. Today, researchers are trying to see if the blood of different animals can be mixed. The blood of mice does not kill rats, that of rabbits does not kill hares, because these animals are closely related. Blood from more distantly related animals kills them. Distant blood really does kill here. It was different with humans. Distant blood did not have an extinguishing effect on the physical body, but on the spiritual body, which was the carrier of that higher wisdom.

This shows us the function of blood. We see that the one who has the blood has the I. Where the outside world has gained greater power because foreign blood has been added, there the external experiences have taken effect and these have the blood. Whoever has the blood of a being has the being's I.

Not everything is the same for all time. When close marriage existed, conditions on earth were different. This does not apply to the new era; because conditions on earth have changed, the I had to move into distant marriage. The old aristocratic families have retained the old ways, and this has adverse consequences today. What in ancient times was the bearer of high spiritual human development must have a harmful effect in materialistic times.

In the future, humanity will rise again to higher levels of consciousness, but in a different way, in that the individual will take possession of spiritual rebirth; he will become so strong that he himself as a person will be able to imprint the spirit in his blood, gaining power over his blood. Then man will become clairvoyant again, so that he will not merely conquer abstract knowledge, but will be able to transfer this knowledge into his blood. Try to acquire as much theoretical knowledge as you want, it remains dry and abstract, sober and bare; try to develop knowledge in such a way that concepts become feelings for you, higher affects, touch your blood, then it becomes higher knowledge. Hence that medieval schooling that led the student across the fields, that let the flowers speak to his blood, and not just to his cool mind.

This is how things are connected. It is necessary to research the function of blood. Just as blood is the creator of what holds the ego together, so if we bring spiritual life to the blood from the outside and it does not match the blood, the spiritual life cannot be understood by the blood. Therefore, the European cannot simply impose his culture on a “savage” tribe. They can preach as much as they like, but they will not achieve their purpose and will only destroy it. This is how the Spanish destroyed the Indians: the blood differences were too great. The Indians had very different blood from the Europeans.

Thus you will see that the spiritual intercourse between nations must be consciously regulated. One must pay attention to the mission of the blood, the blood question is related to the colonial question. Here again one can see how practical Theosophy is. The time will come when we will have to consciously guide what we call cultural mixtures. We must not overlook the fact that only the upper part can penetrate into the lower part, where it can truly find expression.

Study the conditions of your blood, for then you will get to know the conditions of your various selves.

When you speak to a person in everyday life, you speak to them in terms of abstract, bare, and dull concepts! The other person can learn a lot from you, but everything they can learn remains in a certain shadowy conceptual state. If you speak to them about something that touches their heart and makes their blood boil, then you will not only have their mind, but also their soul, and you will have them inside you. Whoever has a man's blood has his soul. Whoever has a nation's blood – not in a materialistic sense, but as an expression of the soul – has the nation, and whoever wants to have a nation, to teach it, must understand the soul and the expression of the soul in blood. Whether for good or evil, if you want to take possession of a human soul, you must take possession of the blood.

Thus the folk tales have spoken wisdom here, by emphasizing the blood oath, to indicate that a person gives himself completely. There is profound wisdom in the legend that lets the devil win Faust, his entire self, by obtaining the signature in blood. Once Mephistopheles has the blood of Faust, he has his ego. That is why he did not mean it mockingly, but it is truth and really the expression of deep wisdom; yes, it is precisely the deepest wisdom about the nature of man in the sense that the lower is the expression of the upper, it confirms this sentence to us: And blood, yes, blood is a very special fluid.

The riddle of our existence is as old as thinking humanity itself, and not only has it been posed at all times, but also among all peoples. But there are also moments in every single human life when we look up to something higher, something mysterious. In particular, one big question is posed again and again by thinking humanity, namely, the question of the meaning and significance of our existence. In fact, one could say that all other riddles ultimately boil down to this one question about the meaning of the universe. And deep down inside every single person lies the emotional desire to receive an answer to this question. But it is not only our ignorance of such lofty things as the movement of the stars or the origin of our existence that drives us to ask questions; often, more mundane things do so to an even greater extent; indeed, there are times in life when everything becomes a mystery , why we are afflicted with sorrow and pain, why we are born into a lower class, while others are born into the most favorable conditions of life, why we suffer while others do not, although we lead a seemingly blameless life. Yes, it is especially difficult for us to understand that we are deprived of the necessities of life, although our fellow human beings have seemingly entered into existence with just as few merits and are now richly blessed with the most diverse goods.

In addition to the big existential questions, however, there are still questions in life, the solutions to which should not only satisfy our minds and ingenuity, but should also pour into our hearts like comfort and reassurance, filling our souls with a harmonious mood that truly understands life. Of course, not only the mind should have a say in the objective solution of the existential questions. For according to the monistic world view, which assumes that both spirit and mind flow from the same source of existence, both also demand consideration.

There have always been great epochs in the development of mankind when the attempts to solve the questions of existence have brought peace to troubled souls. Religions, in their own way, provide such solutions to the big questions; but they mainly take into account only one side of the human being, that is, they satisfy more only the mind, but not the reasoning intellect as well.

For some time now, something has been emerging in our culture that seems like a conflict between those religious solutions that were sacred to many people and meant truth to them, and what science teaches.

Even children are confronted with such questions in a worrying way. They are introduced to the teachings of the origin and destiny of man in great religious images, but at the same time they also absorb the teachings of popular science, they hear about the development of man and all living things through purely natural forces.

The consequences that arise for a young soul can be of two kinds: either such a person becomes dulled to all higher things, enthusiasm for the questions of the meaning of life and existence fades away, or he takes the side of science and deliberately begins to trample on religious truths from his supposedly superior point of view.

There have been many attempts to resolve this conflict. Almost every day brings us new evidence of how people here and there are striving to shed light on the riddles of existence, even if these personal attempts do not directly promote scientific insight.

But another attempt at a solution has been gaining ground with ever greater force in recent decades. Although it has crept quietly and modestly into our culture, it has already brought peace and quiet to thousands upon thousands of minds. What distinguishes this approach from all others is that it does not apply only to the narrow confines of a single nation, but rather its followers are scattered across the globe, belonging to the most diverse nations and religions.

This attempt to solve the riddle of existence has been made by spiritual science. It tells us: Man perceives the world of the senses around us, but that is not all, as material science believes, for which everything that lies beyond sensory perception is transcendental.

For spiritual science, the human being is a creature in the process of development. The word development seems so familiar to us; how could it not, being the magic word of a large range of recent scientific fields. However, spiritual science takes this word in a different sense than natural science does.

If our senses have limits to our knowledge, it is because we have developed to a certain point. Where we are in our development is the limit of our knowledge. But we can develop further and higher with the necessary seriousness and inner clarity. Our senses are not complete from the beginning either; they are the products of long periods of development. The eye, this marvelously complicated organ, has been conjured out of the most primitive beginning, similar to the ear, which may have originally been nothing more than a simple static apparatus.

Similarly, abilities can still develop in the human soul that can then reveal to us what is still hidden today under impenetrable veils. This spiritual vision may be just as great an experience for a person as physical vision is for a blind person. For the blind man there is only a world of touch and sounds around him. The world of light and colors do exist in themselves, but he does not perceive any of them, so for him they are nothing. It is the same with the spiritual organs of perception. Those who lack the ability to perceive in this higher way perceive nothing of these higher worlds. However, this does not mean that there can be no development and rebirth of the soul, that one can go beyond the limits of the ordinary mind and see new worlds around oneself. In this sense, spiritual science seeks to solve the questions of existence and the riddles of the world.

For some, of course, what spiritual science has to say seems ridiculous because there is absolutely no convincing evidence for them, the undeveloped. But for those who work with these things, the matter is different. It is, moreover, a well-known fact that many things that have subsequently moved people deeply were ridiculed and scorned when they first appeared.

From this point of view, let us now discuss the great mystery of existence, which is about the nature of man, during life and after death, which thus asks about the fate of the soul.

For spiritual science, the study of the human being is much more difficult than it is for material science to study the human being, whom it merely knows. It sees the whole of man's being in his mere physical body. For spiritual science, on the other hand, this corporeality of man is only part of his entire being. The physical body is the part of man that can be perceived by our senses. It is constructed from the seemingly lifeless material of the nature around us. However, spiritual science knows other higher elements of human nature in addition to this physical body.

From the mid-nineteenth century until the last third of the twentieth century, anyone who dared to talk about such things was considered a fool. Today, however, opinions and views on this subject have changed somewhat. At the beginning of the nineteenth and at the end of the eighteenth century, people still spoke of a life force, which was understood to be something quite different from something that exists according to purely mechanical laws.

In the purely materialistic theory, however, it was thought that life meant merely a suitable interaction of physical forces.

Today, there are again some researchers who, on the basis of facts, have come to the conclusion that there is more to human life than just physical matter and forces. In earlier centuries and millennia, such things were researched by the secret sciences. There is a significant amount of literature about these secret researches, where one can find more detailed information.

The second link of the human being is called the life or etheric body. This is not to be understood as something like a structure consisting of that hypothetical physical ether, but the correct view of it can be gained through the following consideration: a crystal can exist in itself through its physical and chemical forces; for a living being, however, these alone are no longer sufficient. As soon as life has left it, the individual parts of the physical body disintegrate because they are composed of an impossible mixture. What now holds them together is precisely the life body. This is the vehicle of growth and reproduction.

The third link is the astral body, the carrier of desire and suffering, of joy and pain, of passion and instinct. It encompasses the lower soul life of the human being, as well as the lower imaginative life of everyday life.

The fourth aspect of the human being is the I, which distinguishes humans from all other earthly creatures. The etheric body is shared with plants and animals, the astral body only with the animal world. The fourth aspect, on the other hand, is, as I said, not shared with any other earthly creature. More deeply-oriented natures have always felt this I as something very special. “I” is now a very strange name, which one could not say like any other name of an object, but everyone can only say “I” to themselves. This name can never reach our ears from the outside if it is to be a designation of ourselves.

All deeper religions, and these are those based on spiritual science, know that when the soul utters that name “I”, then, as it were, God speaks in it. That is why this name was already called the unpronounceable name of God in Hebrew antiquity, which can only sound in the innermost soul. Jean Paul recounts in his biography that sublime moment of his own birth of the ego; at that moment he looked into the holy of holies of his being.

Every occult school since the most ancient times has held that man consists of at least these four elements, which work and weave together. From this point of view, the threads will also reveal themselves to us, through which we can come closer to solving the mystery of human existence.

Only the cultivated and highly developed human being can become aware of these four elements. The “savage” and the average European differ only in that the former unconditionally follows his instincts and passions, while the latter knows that they must not be followed. The I has begun to purify the astral body in the latter. Here, therefore, the astral body is divided into a part influenced by the I and one that is given over to desires.

But the I works not only on the astral body, but also on the etheric or life body. All earthly impressions that pass by quickly are changes in the etheric body for spiritual research. He who has brought about profound and lasting changes in his etheric body, for example, has improved his memory, has achieved a great deal. The greatest impulses for working in the etheric body are artistic and religious perceptions, for they most essentially ennoble the etheric body. On an even higher level, there is even a transformation of the physical body.

The differences between these individual stages only become really clear when we consider sleep and death. The former can be described as the younger brother of the latter.

Notion of the nature of sleep: During sleep, changes occur in the human being. When asleep, only the physical body and the etheric body of the sleeper lie in bed; however, the astral body and the ego are loosened. Instincts, desires and passions, feelings and sensations sink down into unconscious darkness during sleep. All qualities that are carried by the etheric body are active or at least present in a sleeping person. How can we understand the nature of the dying person and the dead? The difference between sleep and death lies in the fact that in sleep the I and the astral body are lifted out of the physical body, while in death the etheric body also separates from the physical body, leaving the latter behind as a dead corpse, which chemically represents an impossible mixture.

However, it does happen that shortly after death, the etheric and physical bodies remain together. In such moments, the whole of life between birth and death stands before consciousness like a great image.

Some people are able to describe such moments in their lives, especially if they have once been in great danger. Here, in a brief moment, what applies to all people after death occurs. Only through the physical body is the narrowness of consciousness formed. The etheric body is the carrier of memory, which is precisely what is restricted and limited in the physical body. In that moment, however, memory expands wonderfully.

The etheric body then detaches itself from the physical body as a second corpse gradually dies, only to completely dissolve in its sphere after some time. But the essence of his life remains in the human being. This essence lives and works in him and consists of the memory tableau of life. He takes this with him on his journey after life. Then the moment also arrives when those parts of the astral body dissolve that have not been processed by the ego.

Now comes a fact that can be proved just as logically as any biological law, but which few people think about properly and thoroughly, namely that the human, immortal individuality, consisting of the ego and the life essence, finds a new opportunity to enter this earthly life. The spiritual research of all times and also today's theosophy teach reincarnation.

The essence that lives in a person today has often been on earth before and will return again and again, although not always in the same external form.

Every person has the opportunity and the strength to develop through the work of their own self. This results in a refinement of the etheric body and an increase in the life essence as abilities and innate qualities. The more often a person has gone through such a life and the better they have applied such a life, the more noble their powers and aspirations will become.

Spiritual science leads man beyond spiritual superstition, while all materialistic science tends to lead to superstition because it strives to explain the imperfect from the imperfect. More and more we should strive to take as much as possible of the imperishable with us into the superphysical realm.

The ego core goes through many lives of man and rises ever higher to God. Originally, the soul also comes from divinity. Comparison with the bee that returns to the beehive laden with honey: [The old Greek wisdom says in reference to this, the human soul resembles a bee that flies out to collect honey. It flies out of the bosom of the deity and gathers the honey of experience in life, which it then carries back to the deity.] Thus, the causes of our current existence lie in previous states of existence. Ultimately, there is no suffering that is not karmically balanced before the end of the last life.

From such points of view, strength and consolation for life arise! Thus one can endure pain because one has the consciousness that a balance will take place sooner or later. One's deeds are no longer fruitless, but they all have their importance and meaning.

Karma is the name given to activities that have been transformed into fixed qualities. This law prevails throughout nature.

From such perspectives, the riddles of existence are revealed. The solutions are also answers for the mind. This is how we feel the great truths, which lead us from the transitory to the immortal, to the eternal!

[What we are dealing with today has been called the question of all questions. What could touch man more deeply, if the question is only framed broadly enough – touch him more deeply, from a certain point of view – than reflecting on his origin, on his descent, because] everyone probably has an inkling that this question includes much of what alone can enlighten man about his true nature, about his destiny and about the nature of his life in general.

Now, however, from the point of view from which we are to speak to you today about human descent, it is difficult to make ourselves understood even to our contemporaries, if they are not already somehow prepared for it through spiritual science, because compared to what is being put forward from many sides today about the descent or origin of man, what we have to say in this our meditation will seem as if it were spoken in a completely, completely different language; and given the great interest that is shown in this question today, and given the public suggestion — we may perhaps call it that — which is not true science, but many of the catchwords that have been taken from this science and which today dominate many minds, with all this, much of what is presented today will perhaps seem to some even more than what was already said in the last three lectures [of this series] much more like a mere reverie, like a fantasy. When two such fundamentally different things confront each other as what a world view that is more materialistically colored — the word does not need to be pressed — has to say about the origin of man and what spiritual science, as we are considering it here, has to present, when two such different things confront each other, then, then, above all, one must first of all bring one thing to mind. Anyone who has familiarized themselves with the concepts and ideas that dominate our popular literature when the origin of man is discussed and it is claimed that this origin of man is spoken of in the way it must be according to scientific facts; [if you are confronted with this] when you have read your way into popular [or, for that matter, more or less scientific literature, one must still bear in mind that the concepts and ideas that someone adopts are not always based entirely on real contemplation, on real observation, but on authority, which is adopted in a, one might say, mysterious, mystical way – and this word is used in the worst sense – [by what is once popular], by what once has prestige.

And it must be realized that it is extremely difficult for those who have become accustomed to thinking in the direction that confronts them to bring the ideas they have once accepted into any kind of acceptable relationship with ideas of a different nature [that are put forward, for example, from the perspective of spiritual science]. Therefore, anyone who speaks about this question from the point of view of spiritual science today has no illusions about the fact that he could easily be understood by all those who have surrendered their habitual ways of thinking, by what is commonly accepted and seemingly based on the solid facts of science. That would certainly be an illusion. Nevertheless, from this spiritual-scientific point of view, what is to be said must be said, especially today, for little by little these ideas will find their way into the minds of all those who can free themselves from the [thought habits] just mentioned. This should be stated in advance so that it is not believed that the humanities scholar only indulges in such illusions, that he can conquer those who live in strict scientific ideas in flight, or that it cannot happen, [that one confronts such ideas], and say from their point of view, that what he has presented is pure nonsense, [pure folly]. As a rule, he is able to present the arguments put forward by the opponents of the former very easily himself. The deception then mostly lies with those who approach it from a spiritual scientific point of view and believe that its arguments could contain anything new for him.

Thus, we may well consider this subject [from the standpoint of spiritual science] without prejudice, given this assumption. Monistic thinking takes the easy way out by posing the question in materialistic terms, using a curious logic... Our natural science, which has been equipped with such admirable progress in the course of the 19th century – and no one but the humanities scholar can marvel at this progress in natural science – our natural science has, among many other things, also broadened the human view of the sum of living beings that live around us today and that lived on this earth in earlier epochs of the earth's development. We find their remains more or less preserved in the layers of our earth, where we once found creatures that were little like us. And a kind of religion, a kind of belief, that has been built on this scientific fact, has concluded from the contemplation, from the appropriate contemplation of what the world shows around us today, if we look at the layers of the earth to search for pre-worldly beings. This confession has turned it into a kind of theory of evolution that contains an extraordinary amount of interesting, important and also correct information.

But we can characterize the logical error that this theory of evolution makes with a few words – and we must characterize it [in this way] – and it is precisely when we start from this point that we will gather the material for thought in order to present that [being] to our minds, which can be said from the point of view of spiritual science. Science shows us [today] the perfect being alongside imperfect life. If we examine the layers of our earth, science shows us a series of [apparently] imperfect living creatures [to seemingly perfect beings], so that we can say: It is obvious to the human eye that one living creature is imperfect and the other is perfect.

Now, due to circumstances and facts [that we do not want to explain here], a remarkable logical conclusion has been drawn from this.

Let us consider this conclusion in its simplest, logical, sober form: the perfect has arisen from the imperfect. By making a comparison, we can make this conclusion clear to ourselves and then ask ourselves whether it is possible. Let us assume that we see two people next to each other, one with a genius for hard work, who has developed great diligence in life and has achieved something respectable. If we take another person next to him, we see a different person who has few abilities, who was also lazy and lethargic and has achieved nothing of note. Now we hear that these two are related. How they are related is something we should think about first, because that is the question in relation to the so-called developmental problem. When we look at the beings around us, we see that humans, with their various organs, are similar to lower forms of life, so-called imperfect ones. We see that humans have a slightly different structure, but basically the same bones as lower creatures. We could cite numerous other reasons that could lead us to the conclusion that we must assume a relationship. But what this relationship is like has not been established by facts, but inferred. No one should entertain the belief that the origin of the higher from the lower has been established; it has been inferred.

So if we know that they [the two people standing opposite each other] are related, [if we] can determine that from something, can we then conclude that [the one who has the genius and who was hardworking and achieved something decent comes] from [the other who was lazy and careless and did not improve]? Anyone who reflects a little will be able to realize how unnatural such a conclusion would be, and how easily he could be set right in his thinking if it were shown to him that the one as well as the other person descended from the same parents, that the one has only developed upward to his industriousness, but the other has declined, has developed downward. It is extremely trivial, [what I see], and it could seem as if an admirable theory that prevails in the world today should be refuted [by an /illegible/ triviality].

Unfortunately, however, [if we look closely] this logical blunder is [made] because it is known that the higher organism is related, [and it is] concluded that the higher one descends from the lower one – [by thinking that one could say that the more highly developed human descends from the lower, lazy human].

Now let us expand this little reflection to include, say, different peoples living side by side, a lower-developed people and a higher-developed people. Today, we have become accustomed to thinking that a higher-developed people with significant spiritual education [and cultural achievements] has developed from a state in which a lower-developed people finds itself today. Exactly the same conclusion as one would draw if one were to place these two people next to each other today. It is possible that one could be corrected if one were to research the facts, just as spiritual science is able to show that it is not the case that the spiritually higher educated people descend from the lower, but that] on the contrary, there is a common descent [of the two], that one that is spiritually more highly developed has developed in one direction and the other in the direction of decline. So that when we examine the ancestry, we are led up to a common primal people, not to the one that lives next to the other today, but to a common one. Since both live side by side, [they descend equally from the primal people]. Only one has developed upwards, the other downwards [in a certain respect].

Let us look at this in a little more detail, [so that our minds can form certain concrete ideas in the process]. You all know that when the European immigrants first moved to the American continent, they encountered an indigenous people [there], a people who are believed [in natural historical thinking] to represent earlier stages of the present peoples. From a European point of view, they were certainly at a low level of civilization back then, but if you take such an absolute point of view, you can go very wrong in your judgment. Let's imagine a scene to illustrate this. The Europeans have not always managed things so well. They have not always chosen the best means to exterminate the free man. One of the last chiefs [of the free people] who came from the areas from which [the Native Americans] were expelled in North America [was one of the last] to face a European conqueror, a leader of a European culture. The inhabitants of America had been deprived of their lands, including the tribe to which that Indian chief belonged. [The scene took place not so long ago.] The people had been promised land for what was taken from them, and it had not been kept.

The leader of the “redskins” stood opposite the leader of the Europeans. We have preserved a speech that the leader of the Native Americans addressed to the Europeans who had defeated his tribe and had not given them any land. I cannot even give you a literal translation of this speech, only the gist of it, what it contains. This is roughly what the chief said to the European: “Yes, you Europeans, you promised us other land for the land whose soil is covered by the corpses of our free brothers, you did not give us other land. That is because the pale man believes in different things than the free man. The pale man has strange magic tools, where little magic creatures are on them, he looks into them and sees what is right for him, he sees what is true and what is false. - The chief once saw the books and thought the letters were such magic creatures, [magic spirits that cause the Europeans to take such measures]. The free man does not believe in such spirits; the free man does not read what is written in such books of spells; the free man goes out and hears how the water rushes and how the trees rustle in the forest and he understands that. Because the Great Spirit speaks to him through the rushing of the water and the rustling of the trees. He always speaks the truth, and because you do not know the Great Spirit, who speaks the truth in the rushing of the water and the rustling of the trees, that is why you behave in this way. The pale man can never understand the free man, otherwise he would not trample with his weapons on the earth, which covers the bones of our brothers and which will one day take revenge on the pale ones!

What interests us about this strange speech by the free man, however, is the reference to the Great Spirit, whom he suspected everywhere. In the rustling of the trees, [in the trickling of the springs], even in thunder and lightning, [in all natural phenomena] the [divine] great spirit spoke to him. What is remarkable about this “savage” population is [this monotheistic religion], this remoteness from all superstition in their fundamental religious belief, which shines through the many superstitions that were present. You really don't need to go very far with your logic before you can see that those who were conquered by the Europeans, from whom the Europeans do not descend, but both [the European and the American population] descend from a common people, who must have had a wonderful natural religion. That will be a hypothesis if one stands on the standpoint of the sense-physical facts; that is a certainty if one [researches spiritually with the methods that we will talk about in the next lectures, especially in the second-next one, which is about initiation]. The American population, which had declined in certain respects, had lost its original purity and developed in another direction [towards a lower level]; the European, from his point of view, developed in the opposite direction. This gives us a concept of development that shows us very, very different perspectives than the simple concept of development that people are so keen to present to us as the only possible one. We see how this development is not at all simple, how we must assume earlier states of existence from which today's emerged, how that which today lives as imperfect in the imperfect appears to be a branch-off that develops towards imperfection. If we could go back in time to the distant past, we would find peoples who are the ancestors of the European [population] as well as those of the conquered American Indians. The path of development went so that a straight development [direction] led to the present-day developed population. But those who did not keep up, who did not absorb what could have led to perfection, came to a decline. The others are not descended from them, but descended from a common ancestor, others have progressed. [They are not merely /uncertain reading] lagging behind on a different point of view, but] because they lagged behind, they now show a state that was never present in ancient times. Because [they were] unable to develop further, [they] regressed.

We can now extend this concept to all living things. If we extend it in this way, we go back to the mammals that are closer to humans. Any simple theory of evolution would assume that the higher mammals were the ancestors of man. Today, this notion of man's very brutal descent from apes has been somewhat dropped, but the line of thought is still based on what appears to be different. If we imagine the relationship between humans and higher apes using this concept, we will say: Today's apes may descend from that original being that existed in the distant past and to which humans have evolved, but they have remained at [an older point of view], and therefore, in their present state, [in their present form] do not represent the ancestors of mankind, but the degenerate creation [that has wanted to hold on to an old form; that has corrupted itself]. Therefore, when today's man looks at this ape, he sees it with the mind, [then] it appears to him as a caricature of his own being, not at all as an ancestor, [and anyone with such feelings experiences it] as a kind of embarrassment... [illegible] when the original characteristics of man are corrupted.

[And so, step by step, we descend from higher to much lower creatures. In the remote past, we come to ancestors of man, whom we must not seek in creatures similar to present-day humans – the further back we go, the more dissimilar they become to the creatures that exist today. They are quite differently shaped]; from those ancestors of man, as a retarded and therefore declining entity, the lower mammals and other lower creatures descend. If we go back to the simplest creatures, [those that live today, consisting of one cell, from which one would also like to derive man,] then we would have to say that, yes, these creatures are undoubtedly related to man. But in the distant past, when man had an ancestor [from whom even these simple single-celled organisms descended, man looked quite different, his ancestor was a completely different being: The simplest organisms are the ones that are furthest behind and therefore the furthest from the original form of [the human being]. This is because they branched off earliest and, since humans have perfected themselves, have undergone a decline, [taken a direction of decline, and are the ones that are furthest from the original form].

Now let us look at this original form of man himself from the point of view of spiritual science. [There we have to take a look at the essence of man, as we have already frequently done.] We cannot look at [man] from the point of view of spiritual science in the simple way that we look at the physical body in material science.

[In what material science regards as the only thing, the human body, only one limb of the human being is based – this is only briefly hinted at – which has the same forces and materials as the seemingly inanimate matter – but science sees this body only be composed of these substances and forces in such an implicit way that these substances and forces could not maintain their form, as the material maintains its form], if the human physical body were not permeated and imbued with the second part of its being, the etheric or life body. This etheric or life body is for the spiritual scientist - [as already shown here last week] - a reality, a higher reality than the physical body, for it is the shaper and creator of the physical body. This etheric body or life body, which is a constant fighter against the dissolution of the physical body, because the moment the etheric body separates from the physical body, death occurs, and the physical body becomes a corpse. This etheric or life body is shared by humans and all other living beings, plants and animals. The third [link is called the astral body in spiritual science for good reasons]. The astral body is the carrier of lust and suffering, of joy and pain, of all instincts, drives, passions, ideas and feelings, of all that lives in the human being. This astral body is the third link of the human being. It has more in common only with the animal world, no longer with the plant world. [Then we already mentioned eight days ago] the fourth link of the human being, through which man is the crown of earthly creation, that which we could say is designated in the German language by the only name that differs from all other names, the name of our ego. The ego name, when you think about it, indicates the essence of the [ego]. [But first turn to] Fichte, [who said]:

Most people would much rather consider themselves a
piece of lava in the moon than an ego.

This ego can only be called from within itself. The name 'I' can never reach my ear if it denotes my own self; that can only be designated by the name 'I' from within. This has been discovered and recognized by those who study spiritual science: here is the actual sanctuary, the innermost link of human nature, to which nothing else of earthly things has access, but where human divine essence penetrates to one. [Man's divine essence announces itself in the ego.] By letting the little word “I” sound to itself, the soul speaks to itself what [religion] refers to as the God in man. This fourth link [of the human essence] is no longer shared by man with other beings, but is for himself and is thus the crown of earthly creation. ... /Illegible words]

[Thus, we initially have the human being as a tetrad before us, and anyone who speaks from a so-called monistic point of view would therefore not only want to accuse this spiritual-scientific view of dualism, which has been used to is done with it, but] then he should also reproach the dualism of the person who says that water consists of oxygen and hydrogen. If it is a mistake to look for light in its primary colors, only the one who does not think of dissecting the thing into its individual parts, or who claims of the individual that it is the comprehensive one, is a monist.]

Only he is a monist who does not think of dissecting the thing into its own members or of claiming that a single member is the whole. Then the word monism becomes a buzzword that does not take into account the facts. [But after all, people work with buzzwords today, not with facts.]

Now we can only understand the origin and descent of man if we consider the relationships between these elements of human beings in the present-day individual. We must distinguish between the two essentially different states in which we encounter man, waking and sleeping. These are two fundamentally different states. It was a remarkable fact when Du Bois-Reymond, [the naturalist], said [and it has already been pointed out in the first of these lectures] at the Leipzig Naturalists' Assembly: 'If one were to examine everything that goes on in the human physical body, all these [complicated movements and] processes, one could indeed investigate how hydrogen and oxygen and carbon and nitrogen [move in such a way, but one could examine all this], but one would never be able to explain the simplest fact of consciousness from these movements: “I feel red”, “I smell the scent of roses”. And likewise, even if someone were to see all the movements with the most wonderful instruments, he would only see movement, but not the soul processes, “I see red and feel the scent of roses”.

It is the worst materialistic superstition, and basically very interesting, that even on scientific ground it has been pointed out [although he has made significant blunders] that the fact of consciousness of the simplest sensation can never be explained from the facts of the physical body. We can understand the sleeping person, but never the waking one. Why? When a person sleeps, all these facts seem to sink into an indeterminate abyss, and because that is missing, we can understand what remains. Du Bois-Reymond, who is himself a materialist, rightly found the fact of life inexplicable.

To make this clear, let us consider the difference between the waking and the sleeping human being. In the waking body, we have the astral human being connected to the physical and etheric bodies. In the sleeping person, on the other hand, we have separated the astral body, detached it from the physical body [and from the etheric body. The difference between being awake and sleeping is that the astral body is separated from the physical and etheric bodies during sleep, but is connected to the physical and etheric bodies when we are awake.]

However, if you imagine purely in material and spatial terms that a kind of material cloud [as the astral body] emerges from the physical body, you still have a rather materialistic idea.

The human being, as he is today in his development, is just not able to perceive his physical organs [during sleep]; when the astral body reconnects with the physical body in the morning upon waking, [he can then perceive the physical surroundings through the eyes and ears]. What perceives is not your physical body, but the I with the astral body, which moves into its physical body in the morning. Physical organs are the instruments of this I equipped with a physical body. Therefore, no one would think of saying, “my brain feels a color, sees a friend,” but rather, everyone correctly says, “I see a friend,” “I perceive a color,” and so on.

When we consider the fact that today, when we are asleep, the human being, his I and his astral body are outside the physical and etheric body, then those who ask – [then we have to ask ourselves]: Where is the I [with the astral body] then? That is also somewhere in another world, in a world that belongs to the supersensible worlds. What does that mean? Where is this supersensible world? Those who oppose spiritual science imagine that spiritual science imagines this supersensible world to be in a beyond. Here it is, all around us!

And how does spiritual science imagine this supersensible world? Not any differently than [one has to imagine] colors and light for the blind. Imagine that you have a congenitally blind person below you. That which is around you, colors and light, is also around him, but he does not see it. For him, the world is what he can feel; for him, the world is [as for you, the world is the world of light and colors]. But if we could operate on this man born blind at this moment, so that he would see, out of the darkness that was around him, the lights and colors would light up, [and the world that was not there for him before. Why is it there now? We see that he has now formed it out of the physical.]

There are as many worlds in infinity as a being has organs to perceive them. [We will see in later lectures that] man, as he once had the disposition in primeval times to the eyes, which at that time could not yet see, but became seeing in the course of development, that all men have the disposition to what is called in spiritual science with Goethe, “the spiritual ears, the spiritual eyes”. Spiritual eyes and ears are present in man as a predisposition and can be developed. This is the purpose of spiritual science, that it gives people the methods to be able to enter the state that is related to the blind-born, [who can be] operated on, [to the world of colors and light, and] of course someone who knows nothing about it should not decide anything about such a world, [but] the only thing that can be said is that this is there, what can be perceived. And it is not only people of the future who can perceive these higher worlds that are around us, but these methods can be applied to people of the present.

People of the present know as a fact, as a primal form, that one can relate to the [higher] worlds as the blind are born [to the world of colors and light]. By awakening the spiritual ears and eyes, new worlds can arise that are around us. In this world and in no other is the human ego and the astral body when they are separated at night from the physical and etheric bodies. As long as a person's spiritual ears and eyes are not awakened, he cannot see [in this spiritual world], so consciousness fades away. But then, when spiritual eyes and ears are awakened, he can see.

But never can [may] perception decide on existence. [Otherwise a blind man could say to a seeing man who says he sees color and light: You are a fool, I see nothing at all]. Existence does not coincide with truth.

Now we ask ourselves the further question: What does this astral body do during the night and what is its business? [Is it unemployed?] This astral body is indeed busy during the night. When you work from morning till evening or let impressions of the outside world affect you through your senses, then something is going on [continually within you], and that is the fatigue, the wearing down of the forces of the physical body. Why is a healthy sleep so healthy? Because the astral body works [during the night on the removal of fatigue, of worn-out substances], on the restoration of the worn-out forces. What the astral body has done, you feel [in the morning as] a refreshment [even if you do not know how it works].

So this astral body works throughout the night, but how is it able to work in the physical body? It is able to do so because it is now not within but outside the physical body. An astral human body that is outside the physical body can work on that body. The one that is in the body has to make use of the organs of the physical body [to perceive the physical environment] and cannot restore [the worn physical body] from within it. Therefore, for all beings that have their astral body within them during wakefulness, it is necessary that the waking state alternates with the sleeping state.

When death occurs, what happens then? What does not happen during our entire life. Then not only the astral separates from the physical, but also the etheric body from the physical. [When you have the sleeping body in front of you, the physical and etheric bodies are in perfect connection in bed, the astral body is lifted out.] If you have the corpse in front of you, then the etheric body has been lifted out. Therefore, the physical and chemical substances now follow their own laws, [the body can no longer hold together] - and here we have set out the fact of death and the fact of sleeping and waking. Only when we know these are we able to understand the primitive conditions of man, then we can take a look at the origin of man.

Let us now take up our concept again. [I cannot talk about all the details today, but only give a sketch of human origin]. Let us go back to a distant past. We find a human ancestor.

But what did he look like? Quite different from today's man. Everything, absolutely everything in humanity has developed, including the conditions of sleeping and waking. They have only become what they are today, were quite different in times gone by. Spiritual science indicates that the distribution of sleep and waking as it is today only occurred relatively late [in the development of the earth]; the rule of sleep was quite different in the distant past. Man slept much longer, [was in an unconscious state, that is,] his astral body was much longer outside the physical body than it is today. And because it had the opportunity to be out longer and the waking state was shorter, this astral body had little to do with mending [the physical body]. The fatigue was not so great.

Today the night state is filled with mending [the physical body]. We only see something in our dreams, like fragments from the unconscious state. In ancient times of the distant past, not all of the work of the [astral body] had to be used to repair the physical body. Therefore, [even if it was dull and dim], this [astral] body [with the ego] was clairvoyant to a certain extent. In a way, this astral body, which was not so intimately connected to the physical and etheric bodies, could see into its surroundings. It saw what was around it in the spiritual world. However, what was it like, [looking into the world here? What is left behind?] There is dreaming. But dreaming is something that is only a very weak, [corrupted] echo of an [ancient], dim clairvoyance of all humanity, just as we have certain organs in us that used to have their function, [for example, certain] muscles near the ear. [Those beings in the animal kingdom that have remained at this level still have these muscles to move their ears.] Such organs, [which today have no function but which had a function in earlier stages of development], are called atavisms. One such atavism is dreaming. In the distant past, in the distant past of humanity, it was not what it is today, but something that brought man into real contact with his surroundings. As strange as it may seem to materialistic thinkers, I would like to give you an [unreadable] and describe a little [how it was] back then. In those ancient times, when man was in that half-asleep state, he could not perceive man in the way that he [could perceive the external natures, but he perceived] what lived in the soul of [other] people. When he – [the other] – was awake and thinking bad thoughts, then he [perceived this evil feeling, it] rose [like a kind of luminous body] for the consciousness at that time as a process of perception, a color image for the state of mind of the other.

In this way, people perceived the spiritual in their environment. [Of course, for materialistic thinkers this is something quite foolish. But the reasons that can be given against it are well known to the spiritual researchers themselves. So: Man was predisposed to be able to perceive in dreams. But it does not matter what one dreams; if a dream reflects reality, then it is real perception. [But if it is perceived in a dream, it is not yet bad. ... We have to imagine these ancient dreams as a much more vital state, showing a spiritual world around man that also exists today, but which he can no longer see because he has lost the ancient clairvoyance, but will learn to see again in the future.

Now we have described this person from the distant past. His astral body was essentially [more powerful], more substantial, more alive than it is now. Man has acquired this [external sensory] perception through his prolonged dwelling in the physical body. [But there is an original state of man in which the astral body was more outside the physical and etheric bodies than it is today.]

Let us realize what the astral body can still do in the physical body under certain circumstances, even today. It cannot do much today, but it can do something. When you feel a sense of shame in your soul and you blush, the blushing is a purely physical process, and what is it the result of? Of a process in the astral body.

The impression that caused the feeling of shame – [a reality of the imagination, an emotional reality] – has caused a feeling in the astral body [and] this feeling [has driven the blood to the surface, causing the blush of shame to appear here]. You can see how the blood could be set in motion by processes in the astral body through one process or another. [Today, there is very little that the astral body can do, but in the past it had great power.] In ancient times, the relationship between the astral body and the physical body was quite different. Not only could the astral body control the physical body in the minor way in which it [illegible] encountered the blood, but it had the ability to transform this physical body itself in terms of its form. At that time, when the astral body was still outside, [he had] not only the task of [removing the physical substances of] fatigue, but [illegible] that clairvoyant ability could [re-form the physical body].

Today [man] has a different forehead. [Certain animals still have that forehead formation and [illegible] formation corrupted. Man] has pushed it forward through forces that were in this astral body. [We can visualize what pushed this human forehead forward.] It was only when man learned to walk upright and move upright that he learned to imagine and feel the starry sky, that which is above, in a certain way. The animal, with its eyes directed downwards or straight ahead, does not have these impressions. When [humans] began to measure the space between the stars, namely at the time when humans had clairvoyant vision, [what was absorbed there] pushed the forehead forward, causing the brain to develop into the kind of convolutions that humans have today in terms of their abilities. This astral body is the creator of our forebrain and helped create [the anterior brain] [in adaptation to the external world]. Thus we can literally see how the astral body helped create the physical body.

Just as the astral body today transforms only a pale face into a red face [when shame is driven into the face], so in ancient times it shaped [the brain] out of this [primordial form] [into its present form]. Those beings in our line of ancestors who acquired this ability ascend to humans. Those who did not acquire this ability do not ascend to humanity, but condense. [Thus] an earlier stage of development ossified, corrupted, [and shows itself to us in a corrupted state]. Man must never be derived from today's ape, which has never been able to let these powers of the astral body take effect on it. But now we ask, if we go back even further, then we come to an even looser connection [to the physical and ether body]. There is less and less of it [the physical and etheric body], therefore the astral body [in the etheric body] is more and more powerful [and more and more powerful] and more and more able to transform the physical body. [At that time, man was gelatinous, like the animal, which is even more gelatinous today.] When man was in a soft state, the astral body could work on him in a powerful way.

[And] so we can go further and further back, to the state where the entire astral body was outside [the physical body], [where the physical body] related to the ether body as [ the body of the snail to the physical house [of the snail] relates, where the astral body /illegible] it, as it were, switches and reworks it, like the snail on the house - the snail does not live in the fabric of the house. [So it belongs to the physical and etheric bodies, but it does not yet live in them; it works on them from the outside; and we find] states, if we go back even further, [where even] the etheric body is not yet in this intimate connection with this physical body, the etheric body is still outside the physical body, and here we come to realize that the members of human nature, [which today in the waking human being are inwardly linked together], in ancient times have joined together. They certainly have a common origin, but despite the fact that they originate from the unified primal being and the unity they form in man is a remarkable one, [they are multi-faceted]. And if we ascribe to the astral body the ability to transform the physical body, what qualities can we ascribe to the [originally] free etheric body? ... /illegible]

[The further we go back in this respect to the original properties of this body, the better we get to know the mysterious workings in development]; if we can ascribe to the astral body the [shaping and reshaping, the] transformation [and reworking of the physical body], then we must ascribe to the ether body the material creation of the physical body. What is our physical body around us today, how did it come into being? We can visualize this with an image.

[The] humanities scholar [is not able to present everything with [illegible] through images. Today, what is tangible can be presented to everyone with the help of an image, which is something that arouses more associations from a physical-materialistic point of view.

By means of comparison, we can realize how the physical body of man came into being. Today, people believe so easily that what they know as physical contains the origin of the living, but this is again [such a] habit of thought, in truth it is not so. If you [once] deal with the prejudices that today [are said to come from science but do not come from it] ... /gap] If you examine how things are, [and we then only learn the method of how to examine], then you can make clear to yourself by the following comparison how the physical body comes into being.

Take coal, it is a mineral substance today. But long ago it was plants. What is now coal was once present as [graphite-containing] plants [in mighty forests]; the organic has transformed into the inorganic, the plant has become stone, the living has become physical. If you are able to do spiritual scientific research, you can see how all stones were originally living beings. We can investigate and prove that stones, rock crystal, were plants in primeval times, just like stone coal. Just as the mineral part of us originally came to life, so too was the human physical body once separated from the etheric body. As you see today] the many coral animals that build the coral reef, the physical, [you see how they grow out of it], see how the living creatures work this physical reef out of their own body. So in a time of man [ancestor] only this etheric body was present, [the astral body, and the] physical body is out of the etheric body [through a process] like ice from the water; the etheric body is a condensation, in condensed, other form, and there we come back to the original state of humanity.

Where only the etheric body existed, there was no physical human being at all. How did the physical human being begin? There was the astral and the etheric human being, who preceded the [physical] human being. The first physical human being was a small physical inclusion, like when chalk balls split off from [an animal, you see the animal and then a small chalk ball], or [you have] a container of water here: first [a small grain of ice forms], then it increases in size [little by little].

So man's entire physical nature was not there at all. It formed in the first place [as a small, tiny thing] within the spiritual, etheric [and astral], and] what now detached itself from the etheric and astral and back, was doomed, it began to develop in a descending direction, [and became the lowest living creatures]. But what was seized by the forces of the etheric and astral bodies developed higher. [Something detached itself from the animal], step by step, until [the stage was reached where] today's man was present; he left beings everywhere in his wake, as a result of the [developmental] steps he has taken. The simplest being that one sees today, which is said to be the progenitor [of humanity], is only a side branch [of human development].

But man [as a spiritual being], as an astral being, precedes all living beings. He is the firstborn as a spiritual being. [The other beings, the imperfect beings, descend] from him [as a spiritual being], who [from the very beginning] has all the potential for the highest perfection [within himself]. So man was there as a spiritual being before he was there as a physical [being]. [So where do we come from? From the world that man does not see]; man does not see the world in which the astral, etheric bodies are at home. In there is the world from which man really comes. Therefore, what is the highest link in man originally comes from him in a mysterious way, [the astral body, the etheric body and] as the last link, the physical body. Man descends from the Divine-Spiritual, [from the spiritual man descends. Only] then do we consider the appearance and descent of man in the right light, when [we] truly [elevate ourselves to spiritual-scientific contemplation. These spiritual-scientific insights can be explained in detail in the course of winter. What now appears as a program will become clear in its details. That will become clear... The physical is born out of the spiritual. The spiritual is something that permeates everything. This has always been felt above all by those who, through their good disposition and insight, had no materialistic mind and no materialistic habits of thought. From the laws that permeate and resound through the whole world as spiritual, from such laws, man appears to spiritual researchers as originating. Thus spiritual research is based on no other point of view than Goethe's, which we have recognized as a genuine spiritual researcher and which he has expressed in the most diverse forms, including in that wonderful series of poems entitled “God and the World” [is entitled], in which there is a beautiful poem, ‘Orphic Primal Words’, of which today we are particularly interested in the first stanza, because it shows us how Goethe was aware of the facts we have been talking about today. He wants to show us how that which is spiritual in man, which comes from higher laws [than from physical laws, which are explained by external sensory facts], cannot be fragmented by the powers of the temporal, cannot be fragmented by the forces of the sensual. [This is what he wants to express when he] connects an ancient, sacred idea to [his own dismemberment]: I and spiritual people are not bound to the physical laws of the body, which they themselves have produced, built, transformed, they are eternal and unchanging in their essence, in that they transform and remodel that which they themselves [as the ego and astral body] have produced.

As on the day when you were given to the world
the sun stood in greeting of the planets
You are as ever present and eternal
[according to the law by which you came into being].
You must be so, you cannot escape it,
So said the Sibyls and the seers of old.
And no power and no time dismember
The molded form that lives and develops.

[Dear attendees:] During their beautiful friendship, so significant for the newer intellectual life, Goethe and Schiller exchanged the works they were working on during the time of their friendship, and when Schiller received some parts of the “Wilhelm Meister” from Goethe, he wrote him strange, one might say, at first, peculiar words. Overwhelmed by the impression of the chapter he received at the time, he wrote:

The poet is the only true human being, and the best
philosopher is only a caricature compared to him.

These words may seem strange, but they will no longer seem so strange once we have delved a little into Schiller's soul and examined how he actually meant this saying. We will gain insight by comparing these words with the content of that famous letter that Schiller wrote to Goethe shortly after the two had formed their friendship, the letter that I have mentioned many times before. There Schiller wrote:

For a long time now, [although from a considerable distance, I have observed the course of your mind and noted the path you have mapped out with ever-renewed admiration. ...]

And now he is spreading it across the way in which Goethe views the world. He says that Goethe directs his gaze freely and openly and objectively over the things of the world and that he tries to gain an insight not by speculative means, but by seeking what is necessary in the totality of the world's phenomena. A “heroic” undertaking, as Schiller calls it. And then he explains in his own way why he finds this undertaking so heroic, and then he says: All your powers, your powers of mind, work together harmoniously and ultimately align themselves with the unifier of all powers of mind in your soul, with imagination.

So we see from this that Schiller sees something in Goethe's way of looking at the world, and indeed in the soul activity of Goethe, from which his artistic works have flowed, that it can lead people very deeply into the secrets of existence. Schiller therefore sees something special in the way Goethe developed his imagination, his fantasy, and if one examines what thoughts and opinions were actually exchanged between Goethe and Schiller, one finds that Schiller absorbed a meaningful concept of fantasy in the contemplation of the highest spiritual, and that is what one could call the “inner truth of fantasy”.

Schiller strove, and this can be seen again from his letters, to recognize how man, through development, can become a complete human being. In every human nature, he saw a higher human being, a representative human being, whom the ordinary everyday human being must increasingly approach. In Goethe's way of letting the powers of the mind work together in the imagination, of letting the imagination radiate what assigns each other soul power its place — in this kind of soul activity Schiller found something that makes man a complete human being, that best brings him to unite with the very foundations of the world from which man and things have flowed.

When we hear our great minds talk about imagination, it looks a little different than when, not only in everyday life, but also in many circles close to or even devoted to science today, imagination is talked about. Today, imagination is contrasted with the objective pursuit of truth as if it were directly opposed to the mental faculties that lead to the investigation of truth, as if it only served to combine things in an arbitrary way. If we can bring ourselves to understand Goethe and are convinced that Goethe was an expert in these matters, then perhaps a Goethean saying will be enlightening for us:

Man strives to fathom the secrets of nature and longs for its most worthy interpreter, art.

Yes, Goethe addresses the beautiful, that is, the creations of the imagination, the content of artistic creation, in such a way that he says: art, the beautiful, and thus the children of the imagination, are a manifestation of secret laws of nature that could never be fathomed without their activity.

Now, however, we have to agree with common sense, which describes imagination as a capacity for association that works according to the desires of the soul, that is, out of pleasure and other impulses that have nothing to do with objective knowledge. We have to admit that imagination often leads people away from the truth. Where would it lead us if we were to admit that imagination plays a role in external scientific research? Admittedly, no one will deny that imagination may play a preliminary role in scientific research. Those who are able to work with combining imagination are able to recognize hidden connections that others do not see, who work in the laboratory or in the physics cabinet and structure experience upon experience. But of course it must be fully admitted that for certain areas of research, of life, it is absolutely necessary that when someone makes such combinations through their imagination, they prove what they have combined in strict external evidence through experience. Thus imagination can be a guide to this or that connection, but it must be verified by the means of external, objective research; we are willing to concede that.

Nevertheless, a word such as Goethe's – or a position on the matter such as Schiller's – indicates that Goethe sees something in the works of imagination, in the creative activity of imagination, that also contains a truth, in contrast to the arbitrary, unfettered play that we might better call a fantastic play of ideas. But anyone who speaks of fantasy in such a way that it contains something of truth, you will readily admit, cannot speak of being forced by the external world to recognize this truth.

When we string fact after fact and seek to fathom the laws, then the results of our observations force us to our judgment. When we let our imagination speak, then there is no such external compulsion. That which underlies imagination, that which imagination brings forth, would therefore be something that, as truth, permeates imagination. Accordingly, an inner lawfulness would have to prevail in such a way that certain thoughts, brought together by imagination, appear before a higher forum as real, that certain conclusions of imagination, through an inner necessity, present an expression of truth.

Therefore, if creative imaginative activity is to have true justification, there must be something at work that acts as an inner guide to direct a person in their imaginative work, that does not allow him to fertilize his thoughts at random, according to his desires and pleasures, but rather what guides him to stringing thought to thought with a sure inner direction and thereby obtains something that is, in a certain sense, an expression of truth.

When we hear a true and great poet speak of imagination as a means of unraveling inner truths, then it is certainly permissible to measure this creative soul activity, this imagination, against that soul activity, that soul capacity, which, in the sense of spiritual science or theosophy, is suitable for leading into the foundations of existence.

Over the years, we have spoken at length about this spiritual world that underlies the material world. The methods that lead to the results we have so often discussed are – as terrible as the word may sound to some modern people – the so-called clairvoyant methods. Spiritual science offers information about facts and beings of the spiritual world, and these facts and beings are found through clairvoyance. It will not be my task here to discuss certain lower forms of clairvoyance – they can only be touched on – because these lower forms can never lead to any real results of spiritual science. On the other hand, it will be my task, in accordance with the time allotted to us, to discuss the method and scope of so-called higher clairvoyance, that is, clairvoyance achieved through genuine, truly appropriate training.

Many people today only know clairvoyance in the form of so-called lower clairvoyance, where it occurs to us as an accidental gift or disease, in somnambulism and other forms. There are conditions in human nature through which a person does not relate to his environment in the usual way, but in which he has filled his soul life, we might say, with images from another world. For the outside world, the somnambulist is in a kind of sleep. This sleep may be present to such a slight degree that the layman will always reply: Yes, he is indeed completely awake, he just sees differently than the ordinary person in his waking state. And such a person who sees differently is called a clairvoyant. When he perceives images in this more or less sleep-like state, these images sometimes form strange content, sometimes quite meaningful content. He can communicate these images and amaze those around him with the things he sees. In this somnambulistic state, he himself knows certain things through prediction, which then come true despite all objections. Such a person, who has tuned down his external daytime consciousness, can make statements about certain conditions that lie ahead of him, which appear astonishing. Such a patient can indicate exactly what can help him and how he is to be treated. In such states, the human soul does indeed penetrate through the shell of the external sense world and has another world before it. This cannot be denied, and anyone who denies it has simply not done any research in this field.

But all these forms are not what really interest us. That which is gained through such lower clairvoyance cannot be the subject of the spiritual science we are talking about here. The subject of this spiritual science is only that which is gained through the path of trained clairvoyance, the clairvoyance that man has acquired through the fully conscious application of the methods given to him by the corresponding schools. The aspiring clairvoyant performs each step with strict self-control, in complete awareness, just as other people behave in relation to the external world that they perceive with their senses. The only question now is this: how do we visualize the process of becoming such a clairvoyant?

If we want to define its nature, we can say: In terms of scientific methodology, it can be compared to what we call external research in the modern sense of the word. The researcher makes use of all kinds of instruments and tools to explore what is within the sensory world. He invents scientific methods by which he can systematically see things in such a way that they reveal their secrets to him, so to speak. Thus the scientific researcher surrounds himself with instruments, he equips himself with methods that enable him to arrange things in such a way that they tell him something. The spiritual researcher also works with his instrument, with a very complicated one at that, and he cannot explore anything without this instrument. What is this instrument?

It is himself. But he is not himself in the state in which the soul is in everyday life. Man only becomes this instrument when he has so transformed his entire capacity for knowledge, his soul constitution, through the methods that can be given to him, that he has acquired other, indeed now spiritual organs. He must have experienced the moment when he can say from his own experience: Now, every reasonable person says to himself, it cannot be that what surrounds us is exhausted by the tools of our five senses, because if someone does not have one of these senses, he lacks the possibility to see with seeing eyes, so the world of light is not there [for him]. It is there when the organ is there. With each new organ, a new content of the external world presents itself, so we must not limit reality. There must therefore be or be able to be hidden, invisible supersensible worlds around us, and insofar as one expresses this in this cautious way, 'they can be there', logically there is no objection to it.

Someone who becomes clairvoyant in the sense just described reeducates themselves in such a way that this hidden world becomes as perceptible to them as the world of light and color is to ordinary eyes. And just as a new world, the world of light and color, opens up for the one born blind, so a new world streams in from the surroundings of the thus awakened clairvoyant, which then becomes their world of observation. But one must not believe that this is achieved by any means that could be described as superstitious or prejudiced. It is accomplished by a strict transformation of the human cognitive faculty into an instrument of higher perception. Of course, I can only hint in general terms at how this happens. But we also want to go to such, so to speak, higher chapters, also in public lectures, and at least sketch out how research is done.

Man, when he perceives the surrounding world, will be most true to that surrounding world if he lets it tell him what it has to say to him, as far as possible without the interference of arbitrariness. Therefore, we see that the scientist is rightly endeavoring, and carefully endeavoring, to ensure that nothing of subjective arbitrariness of any kind is mixed into what he strives for as a result, that everything is dictated by the things themselves, that man, through his methods, only gives nature the opportunity to express itself. The less arbitrariness we apply in doing so, the better it is. But man cannot help reflecting on the things of the external world, and a little consideration will show you that you gain your perception, your sense impressions, from the external world, from observation; that you let the individual things of external life flow in; but you will also understand that what is called the concept does not flow into us from the external world. Even an external fact can provide you with the proof that, where man investigates the external world, he actually brings the concepts from his inner being; and modern thinking in particular will have to admit this. If this thinking looks back a few millennia and considers the concepts about the structure of our solar system, it must say to itself: When the eye looked up, external perception saw the same as Copernicus and Galileo saw; but the laws that govern it, the concepts and ideas about the structure of the world, have only been acquired over time. How did Copernicus, for example, come to his view of the starry sky? By combining the same observational material that his ancestors had in a different way, by applying the mind, the world of concepts that ruled in him, in a different way than his ancestors. Through what he added to the observation, he saw the essential for our century.

We could show this for all fields. The most orthodox Darwinian must admit: people looked at the facts of the world before Haeckel, too. That they came to their theory does not depend on Haeckel experiencing the environment in a different way, but on his approaching things in a different way. So it is essential what the person brings to it.

And there is another example that shows how concepts and ideas are not something that flows into the human being from the outside, but something that he himself must bring into the world. Try to think about it when you go out to sea to a point where you only have sea, sea, on which the vault of heaven seems to rest all around you. You will then say to yourself: the vault of heaven seems to rest on the surface of the sea in the form of a circle; but you will not understand the circle through such observations. You will only understand it when you disregard the external observation and are able to construct the circle in your own mind, independently of the observation, when you are able to draw the picture mentally, in which all points are the same distance from the center. To have this image in your mind, to understand the [circle], you do not need chalk, no external observation. You can construct it in your mind and realize all the laws in your mind. And when you step out into reality and see arrangements that are in a circle, then it must correspond to what you have thought up in your study as the laws of the circle. The great Kepler would never have been able to discover the laws governing the movement of the planets if the orbit of the planets had not first appeared to him in his mind and he had then realized that when he looked out, the stars moved in the lines that he had first constructed in his mind.

Thus we carry the world of concepts and ideas within us in the higher sense of the word. We bring them to the external things, and these tell us: What you have thought, we carry out. The star says, as it were: You have conceived a line in your soul; but I move in the sense of this line. And so you come to realize that what lives in your soul, without you taking in an external sensory observation, that this underlies the spiritual basis and laws of this sensory world; but you have to get the confirmation from this sensory world. You can only make a statement about this sensory world when it offers you phenomena that correspond to what you have thought.

Now imagine that a person — and in this case I am indeed quoting the simplest things from the so-called school of esoteric science — tries to hold on to a thought that is constructed in his own soul, such as a circle, without going out into the world of observation with the image in his soul. If a person can now manage to refrain from all external observation for a while and is able to hold the attention to such an inner image, if he makes himself blind and deaf to his surroundings and remains attached to such an image, if he concentrates his soul on this image, then he is practising the first elementary activity on the way to clairvoyance – that which is called concentration.

Everything assumes that the human soul initially clings to something that lives within itself alone, for which it is initially unimportant whether or not there is something external to which it corresponds. What matters is the activity of the soul, to hold fast in strict inner direction such activity that is directed towards a soul image. That is what matters. Now, of course, a single such activity is not enough; it must be repeated often; and even if it is repeated over and over again, what is actually effective is not what the person can gain in terms of mental images, when he is actually still completely dependent on the stimulation of the external sense world.

There are thousands of years of experience in relation to clairvoyance, experiences of people who know and give their advice to develop inner soul forces. Above all, I just want to point out that there are certain truths, core statements. One need not be convinced of the truth of such sentences, which in a certain sense are the possessions of researchers in this field. Suppose someone says: I cannot be convinced from the outset of the truth of such sentences, which perhaps relate to an eternal. That is not necessary; that is not the beginning. The greater the impartiality, the better. When the teacher gives the student something and says, “Fill your soul so that during the time it lives in your soul, you perceive nothing around you and give yourself entirely to this soul content,” then you do not need to believe in this soul content. The teacher can even say, “Don't believe in it, but let it work in you.” That is what matters. Focus on that and you will see that such a resting of the soul on that content has an effect. Not that you gain a conviction, but that this content works in your soul, that is what matters. — If someone says that the teacher gives his student something that is not true at all, it can be calmly retorted: It may be that it is not true, that the external truth is not applicable to such a sentence; but that is not the point, but rather that it becomes a working force in the soul, that out of the soul comes forth what was hidden and of which the soul was not previously aware. One will see that with constant repetition of such instruction one can have inner experiences.

Certain symbols and symbolic representations are particularly effective for bringing hidden soul abilities to the fore. And a symbolum will be used to characterize how something like this actually works. I would like to speak of the symbolum that I have often referred to, the black cross surrounded by red roses. Let us first consider the abstract meaning, which is not of great importance for the training of clairvoyance. It will be best if we recall Goethe's words:

He who does not have
this dying and becoming,
is only a gloomy guest
on this dark earth.

Die and become – what does that mean? It means nothing other than that in the development of our soul we must rise above the things of our sensory world, that these things must first disappear around us, so to speak, so that we find ourselves in a state in which we are unconscious of the sensory world, which can be compared to the process of battle and death. The sensory world must first die. But whoever remains without content, whose soul remains empty when the content dies, is a dull guest. This is more or less what Goethe means: when you succeed in diverting your attention from all external things, when you are certain that nothing from the external world is flowing in, when you can then draw something out of the hidden depths of your soul that fills the field of vision of your soul, that is different from the external, then you have risen anew in another world, then you have “become”. Die and become – the dying of the lower nature, of outer sense perception, is characterized by the black cross. The dawning of a new world out of this death of the sense world is characterized by the red roses on the cross. And if we then interpret this rose cross in a comprehensive cosmic sense, we must say: in the mineral kingdom, in the plant kingdom, in what is called unconscious nature, there is a spiritual element. This underlies everything. The human being directs his gaze to his environment, he perceives it. To those who have an inkling of the spiritual, this environment appears only as an external expression of the underlying spiritual. They say to themselves: The whole unconscious nature is based on a divine-spiritual; but it is as if it were in a grave, it is as if it were dead. The human soul is like steel on flint; when it strikes it in recognition, what lies hidden within it shines forth. In the human soul, divine spiritual content arises; it comes to life. Thus, the spirit must first pass through the death of the unconscious world in order to come to new life.

And I could tell of all possible areas of spiritual life. I could cite what could serve as a first intellectual explanation of this symbol. But that is not the point at all. The only point is that we do not entertain the thought that it was invented arbitrarily. For the budding clairvoyant, it is not a matter of what it might mean. Someone might say: Well, you may talk about the Rose Cross all you like, but to the objective researcher it makes no difference, because he gains nothing about the secrets of nature by imagining a black cross; that tells him nothing. When we carry out experiments with the falling-body machine or other apparatus, we discover a law. This, expressed in words, means something to us; it corresponds to an objective truth; a rose cross means nothing to me. That is how the person concerned can say. He who has undergone clairvoyant training may reply: That does not matter, it is not the point. The images in question are not meant to depict anything in external reality, so they are most effective when they are symbols that are open to multiple interpretations. What matters is not that one wants to express in such a symbolum the things of the outer world as they are, but that one forms such a symbolum in purely inner soul activity, initially in dependence on the outer expressions, that one contemplates such a symbolum in the soul in a way that is as concentrated as possible and excludes outer things. What this symbolum brings about in the soul is what matters.

When a person allows something like this symbol to live in his soul with ever-increasing inner concentration – and many other things as well – then these are the means to awaken the forces slumbering within him. Something very special happens to the person. He can experience – and these are real experiences – that the proofs, the real guarantees of this matter arise within him. In the end, the human being will experience the following feelings, which I ask you to observe carefully. He will say to himself: What I imagined was really only a kind of bridge; this rose cross is a bridge. Now I have received something that is not connected with it, to which the rose cross has only helped me, which rises in my soul and which is first of all an experience that cannot be obtained through external stimulation. At first, the student does not know whether what is arising within him is a bubble, a mirage, a fantastic construct, or whether it corresponds to some kind of reality. He does not know, but what matters is that he acquires the ability to experience and see such things within himself. For even that is still a detour for higher clairvoyance. What occurs at first are images.

But now, when the student continues to do such exercises, a further feeling arises for him that can be proven by nothing more than by the experience, the feeling that tells him: It now also does not depend on the images, but on what is expressed in these images. And now he knows that it is with these images, which he experiences in his innermost being, something like this: If you press on your eye or let an electric current pass through it, then any light impulse can pass through the eye, a light can shine within you. In this case, you have a light impression that is caused by the constitution of the eye. It is the same when the images first appear, which are evoked by following the appropriate advice. Then, like spiritual flashes, things flash through the soul that are indeed new, but they really appear the same as the light that you generate in the eye through a blow or an electric current. But you know very well when you are confronted with an external object that although the nature of the eye enables you to perceive light, you can say to yourself through experience, through a certainty gained in the experience: that which has been evoked only by my eyes is nothing, the real thing is the object. I stand facing the object, it communicates itself to me through my eye as an object.

This moment occurs for the clairvoyant person. These images ultimately become a means by which a new reality is expressed. Just as surely as the person who faces an external object with his eye knows that the object is expressing itself, so the clairvoyant knows that although it depends on his nature whether such images arise, he also knows quite precisely: in the way these images are now experienced by him, objective entities and facts of the spiritual world are expressed.

This can only be attained through strict inner schooling in a completely natural way. Just as one can distinguish fantasy from reality in outer experiences, so it is necessary for the pupil to maintain a sound judgment and a sound mind in this area, for here it is much easier to mistake illusion for reality than in outer life. Therefore, in such schooling for real higher clairvoyance, something else must go along with it.

If the student were to allow only what has been described to approach him, then he would be exposed to the danger of becoming a madman in a sense, and that is because in this realm of changing images of the higher spiritual life, he can conjure up appearances for reality through his subjective feelings, through his personality. This training must go hand in hand with the fact that the person, through certain instructions given to him, learns to renounce everything in this higher spiritual world that is connected with his desires, that is connected with his personality.

Here we come to a chapter where it is very difficult to be understood. For what do all contemporary psychologists say? They are not familiar with what has just been described and what is experienced as reality by hundreds. They therefore say: When a person is confronted with the external world, the sensory world corrects him by giving him realities; but when a person abandons himself to his inner activity, then, of course, feeling and subjective inclination are involved, and then feeling is transformed into such images; this can never claim to be objective. In the area where these gentlemen think they are right, they are right, because they have no concept of what must take place in terms of the actual eradication and obliteration of subjectivity, subjective opinions and inclinations. These must be completely eliminated. One must learn to renounce any preference or sympathy.

There are again very special exercises for this, so that what our popular psychologists rightly describe for ordinary human life does not occur, namely, that the arbitrary interferes. Man must have thrown out everything that could conjure up appearance for him as reality. But then he can keep the objective spiritual in its true form.

Something else needs to be said. Where clairvoyance is prepared in this way of training, where expertise prevails in this field and not dilettantism — the latter of which is terribly rife in the world — great importance is attached to not starting the path without certain prerequisites. For there is a great difference between setting out on this difficult path as an ignorant person, equipped only with the ordinary concepts of the world, and setting out after having absorbed higher concepts about certain secrets of existence, which can be explored and tested. There is a great difference whether one advances in this or that way. One can also go through this path with a small amount of outer experience. But then the soul's content is poor, and everything that can be seen is compressed into a few images. And then the incorrectly trained clairvoyants come into being, whom you will find again and again, who present in their writings: Now I have come so far that I have united with God through concentration, through the expression of my soul; and then they express God as a diamond illuminated by light or something like that. This is a mistaken idea, an idea that is basically no different from the usual description of an external thing of the senses, except that the person concerned calls it God.

When such “clairvoyants” repeatedly discuss their higher world and express all the glories of the higher world through nothing but such trivial descriptions, it is because they have not approached this training properly prepared. But when someone approaches these things with a proven teacher, then what he achieves, what flows into the images he has prepared, is a diverse world view, and everything that the surrounding external nature can offer people, with all its beauties and glories and secrets, is only a small part of the whole world that surrounds them. Much more magnificent and glorious is that which lies as the unknown world behind the known and which shines forth as the primal source of all that is visible. But it is also the case that the person who experiences this knows that he is not deceiving himself, that he is not, for example, projecting external impressions into this realm; he knows full well that what he experiences there, he can never experience in the external sense world.

This is the path of calm development by which man comes to truly see into the spiritual worlds. This is trained clairvoyance.

Now, what objectively happens to a person when he applies such methods? We remember that for spiritual science, the human being is not limited to what the senses can perceive, but that this external, this physical body, is merely one part of the whole human nature. For spiritual science, this physical body is permeated by supersensible parts, first of all by the etheric body, and the astral body is incorporated into the physical and etheric bodies. In the astral body we have the carrier of pleasure and suffering, joy and pain, of drives, instincts, desires, of all inner experiences. Integrated into this is the fourth link of the human being, the carrier of self-awareness.

What sleep actually is in the sense of spiritual science has already been characterized here before you. What happens then when, in the evening, for the human being's subjective perception, all the impressions of the day sink down into the sea of forgetting, when, so to speak, forgetting or unconsciousness spreads around the person? What has happened to this person? The physical body and ether body remain in bed; but the astral body, together with the ego, has moved out and now acts on the physical and ether bodies from the outside. Our inner worlds sink into oblivion because the astral body does not make use of the external sense organs during the night. In the morning, the astral body with the ego then descends again into the physical and etheric bodies; it makes use of the senses again, and the world of the senses emerges for the human consciousness. How can a person perceive the external world of the senses? Because he has eyes and ears and the other sense organs. If these organs did not exist, the environment would be silent and lightless for the human being. When the astral body is externalized at night, it is also in a world, a spiritual world. But it has no organs to perceive it. In its fine substantiality, it has no organs like those that the human being has today in the coarse physical substance. Only through organs can a world around the human being be perceived. If the astral body had organs, then it would be able to perceive its environment just as well when it is outside the physical and etheric bodies as it can perceive what surrounds a person in the physical world with the help of the physical senses.

Now the question is: if a person is to perceive the spiritual world, then his astral body must be given organs, spiritual ears and spiritual eyes. How does this happen? This happens through the methods that have been mentioned, through concentration, through living in certain ideas and images. When such a person's astral body goes out at night, this astral body is quite different. This is known by those who have attained clairvoyant consciousness. It is as if you were to imagine that in the physical body the organs begin to differentiate and perceive the environment. What was a disorderly mass is divided into organs. It takes a long time for the organs to form in the astral body, until what was once like an undifferentiated mist begins to emerge in beautifully formed organs. But then what was possible for man before, to have these images in his soul, which were characterized earlier, occurs. This world of images arises from the fact that the human being integrates such organs.

Since ancient times, the process that occurs for the human being has been called purification, cleansing, catharsis, for the reason that the human being thereby learns not only to sense the spiritual world through the veil of external sensuality but because he then looks into this spiritual world in such a way that his vision is purified from the outer sensual world, that the outer sensual world is blurred and yet unconsciousness does not occur. Catharsis, purification, cleansing has always been correctly described as the first stage of trained clairvoyance.

Then a later stage occurs for the clairvoyant. At first, when the person returns to the physical and etheric body in the morning, the external organs are working again and have more power. He cannot, so to speak, handle the internal, still fine and mobile organs; the external impression of the eye and ear drowns out what the internal astral organs can see. It is always present, because the spiritual world is within the sense world — but as long as the human being still has these organs weakly developed, as long as they are only in the astral body, they are drowned out by the sensory organs and the powers of the etheric body. By working diligently in this way, the human being develops organs so strong and capable of being controlled internally that when he enters his physical and etheric bodies in the morning, he can see through these organs not only sensory perceptions but also the spiritual. At that moment, the person has attained what has always been called enlightenment or photism within the schools that work in this field.

These are all very real processes that can be experienced, and they do not arise from something happening to the person that is beyond his control. Step by step, the person applies the methods used in the corresponding schools to transform himself into the instrument through which he can perceive the spiritual world. What is it that enables a person to become clairvoyant? It is the organization of his inner invisible being, the transformation of the chaotic structure of this inner being, which otherwise only has an experience when the outer world is affected, into an organization that is just as regular as the outer physical body has become through outer nature.

Exactly the same path of development that nature has taken with man, to transform him from a lower stage to today's being with perfect organs, the same path of development is taken up by man himself, is continued by him. Where nature leaves man, he himself continues to work. Whoever reflects on this will not find the slightest illogicality in the fact that the one who sets out on the path can have real experiences.

When man gains insight into the spiritual worlds in this way, he owes it to the fact that he has made his inner man so strong that he is an independent being in relation to the external organs. Man has become his own master. This is a principle that is expressed in all such schools as an abstract characteristic of this matter. If man has come to this stage, he owes it first of all to the control over his etheric body. In the undeveloped human being, the life body is, so to speak, somewhat inelastic, following only the forces of nature. In the clairvoyant, it is something that the astral body adapts to its forms. It has become elastic because the stronger power is at work in it.

If we now touch on the kind of clairvoyance that is evoked by lower states, which we generally characterize – and this is of course speaking in a laymanly way – as human states of weakness, then we have to say: this comes from something quite different and can never be controlled, but it is based on the same laws. Whenever a person becomes somnambulant of their own accord, or when a person is influenced by unlawful means, or when a person is going through this or that illness, it may happen that their etheric body is dissolved in the physical body, so that the compact connection between the physical body and the etheric body does not exist, as it does in the normal state. This can actually happen as a result of disease processes, and basically most of what is seen in the field of low-level clairvoyance can be traced back to pathological conditions. Then the person has an etheric body that is not so firmly bound. While in the trained clairvoyant the loosening occurs because the astral body strengthens and gains control of the etheric body, in the case of low-level clairvoyance it occurs because an organ becomes diseased. Through the illness, it is released from the etheric body to a certain extent; the etheric body becomes free for such people.

As long as the physical brain is still in a normal, intimate connection with the etheric, the astral body cannot do anything with the etheric; the physical brain holds the etheric body. If an abnormality occurs, a larger or smaller piece of the etheric body will separate from the physical body; it can be handled more easily, and it is handled by the astral body so that a kind of natural enlightenment occurs, but which in its content cannot offer any higher world, cannot lead to higher results, because all control, all certainty, all conscious pursuit of things is excluded. People who have become clairvoyant in this way can, because their condition is based on the same principle as that of the trained clairvoyant, namely, on the control of the etheric body by the astral body, can have unordered insights into the higher worlds; what they relate may be fact, but a real result of spiritual science can never arise from it. What has been said here is not a denial of the reality of what such people see, but an alerting to the fact that the strict results of spiritual science can only be achieved through the path of trained clairvoyance.

I would just like to touch on one possible objection. Someone might say: So lower clairvoyance is always based on pathological conditions; how can a disease process produce real insight? — That is a shortsighted view. Health and insight do not go hand in hand. A person can become ill, and precisely through this process of illness the supersensible world can be opened up for influences from the higher world; there is nothing contradictory about this. Nor does it imply that a person should be made ill in order to become clairvoyant.

Thus we see what it is that brings the facts and beings of a higher world into the field of consciousness in the same way that the world around us is brought into this consciousness through sensory observation. It is exactly the same thing, only in a different field of vision. And just as we perceive plants and minerals in the world of the senses, so in the spiritual world we have around us that which makes this world of the senses explicable to us in the first place, because it has emerged from the spiritual world. And when the clairvoyant makes statements about what he has seen, he does so in order to tell. He does not want to prove anything, he wants to tell what he experiences by applying strict methods to his own soul development. And by telling, he imparts a world that can be logically understood, that can be grasped by the ordinary mind.

If we express the experiences of the clairvoyant in a different way, we have to say: our inner world, our soul world, is determined in ordinary life by what is going on outside. That I, for example, imagine a green stem with leaves on it, that I assert this image, comes from the fact that I am organized in a certain way. The rose out there determines me, its forces stream into me, by conveying to me the idea of its outer being.

It is the same in the spiritual realm. These spiritual entities reveal themselves to the developed person, they are reflected in his inner soul life, just as external sense perceptions are reflected in ordinary thinking. Thus the clairvoyant experiences the spiritual external world in his soul life and says to himself: When I look at the sense world, I know that this sense world is created, ordered and determined by the beings whose activity and rule is revealed to me when I direct my clairvoyant gaze to the sense world. He says to himself: The fact that the sensory world appears to me in an organized way is because it has been shaped by the beings I see. The flower before me, a crystal, a mountain range, it is all worked out of the spirit. I see the spiritual foundations. I would see nothing of them if I left it to my own discretion. I must, so to speak, sacrifice my soul life and let the world of the higher spiritual self flow into my soul; it must have an effect on me, it is the determining factor.

And now imagine something: Imagine that this world is there, that it is at work, that it is always at work on people, even if not on their consciousness. Imagine that a person is standing in the world; around him is the world that the clairvoyant sees; it has an effect on every person. On the merely sensual observer it has an effect in that it presents an external face; on the clairvoyant it has an effect in such a way that he does not see this spiritual world at first, but that it works as a determining force, that he cannot look up to a world of spiritual forces, but that the forces of these entities flow to him in an unconscious way. He does not see them, but they send forces, order his life of ideas, determine what his soul experiences. A person sees another person; if he saw nothing more, he would only receive a picture of the external world. Now the spiritual world works by sending him its forces. Now he is not satisfied with the ideas of the external, sensual world. He is transforming himself, in order to gradually make himself into the sublime image that the Greeks, for example, represented in the statue of Zeus. The same power and essence that the clairvoyant sees works, as it were, on the person endowed with true imagination, so that it stands by his side, guiding and leading him, combining the images.

And so imagination works like a soul force that is fertilized by the worlds into which the clairvoyant looks, a soul force into which the higher worlds send their laws, so that the person gifted with imagination transforms the external things so that the truths of the spiritual worlds live in them. There we have the real basis of imagination, and there we understand that Schiller could say of Goethe, how with him understanding and reason and feeling and all the soul powers work together harmoniously and are fertilized by imagination. We understand that he could say: What is created in this way characterizes the human being as the only true human being, because he does not work only through a single soul power, but takes everything together, and everything works towards the imagination — which does not have to agree with external truth —, towards the imagination. And so we can also understand that Goethe can be the view: There is a form of imagination that does not need to agree with external truth, but which has its own certainty. We have seen this. There is a form of imagination that does not yet lead to clairvoyance, but which is fertilized by the forces that the clairvoyant sees. It is understandable that Schiller finds all other human activities one-sided, but in the contemplation of Goethe it dawns on him: the artist who takes the individual soul forces together in order to allow the spiritual worlds to fertilize what he receives as an external new formation in the sense world; such an artist is the only true human being.

Of course, Schiller knew nothing of spiritual science, but he sensed what it was about. Likewise, what Goethe says about imagination is absolutely right. It is true when Goethe says that genuine art, that is, art that creates out of imagination, is the revelation of secret laws of nature that could never be discovered without imagination. While external observation may provide us with purely external sensory facts and truths, inner truth is something that the imagination, fertilized from above, is much closer to than the powers of reason.

And so we see how things are distributed in the world, so to speak. Man is predisposed to ascend into the higher worlds. The higher abilities lie dormant in every soul. Those who have the patience and endurance — perhaps through many lives — may hope to glimpse into the worlds that make the outer sense world understandable in the first place. But until then, until man achieves this, something is given him as a forerunner, a representative for insight into the higher worlds. He can allow himself to be inspired by these higher worlds and then, in the work of the artist, for example, transform the external world in such a way that it offers a reflection of the spiritual worlds.

And so, in art, we do not merely see the world of the senses as nature creates the world of the senses, but in great works of art we see the Creator Himself, Who has passed through the medium of the human spirit and human imagination. We see in the surroundings of the work of art an external reflection of that which, although not an immediate sensory reality, is an expression of spiritual worlds, insofar as spiritual worlds can find expression through the sensual-material. And so we see that in the spiritual life of humanity, imagination lights the way to the great goal of clairvoyance, of looking into the spiritual worlds. Individual people have already achieved this goal by using the means mentioned. This spiritual world appears to us as the ruler of all lower existence and clairvoyance as that through which the human being gains a share in the spiritual world; it calls the human being up into the spheres of a higher world. And imagination is the representative of clairvoyance in the world of the senses, so that a person can already have a reflection of the spiritual world, for example through art. And the deeper we look into this context, the more we recognize: Clairvoyance is the ruler of the human mind in the broadest sense of world knowledge and understanding; and imagination is the deputy of clairvoyance within the sensual world.

Dear attendees! At the beginning of today's lecture, I would like to present two images to your minds: one that you may know from the course of your life and the other that may arise on the basis of the lecture held here the day before yesterday. One of the images that I would like to evoke in your minds is Raphael's Sistine Madonna, which you all know well. We see this wonderful picture, the Madonna with the Christ Child, and we first try to intuitively place ourselves in what this picture wants, namely by looking at this picture more closely, we see how figures rise out of the mysterious mysterious cloudy sky that extends over the Madonna and Child, figures arise, let us say angelic figures, which appear to us as spiritual companions of the child, who is held by the mother.

And then the feeling can arise in our soul: the painter mysteriously wanted to depict something as a background from which the human riddle stands out, and not just this human riddle, insofar as the human being is placed in the universe, but also, through the fact that the child is added to the mother, insofar as the human being reaches out to create from within himself.

Let us first place this picture objectively before our soul and see if today's lecture, which is supposed to deal with the human riddle and the riddles of the world, could provide anything like a point of contact with what the artist has undoubtedly created here out of a deep feeling about the riddle of the world. And we realize that Raphael is picking up on something that has always occupied people like a riddle of the world when we consider that the whole configuration of this picture, everything that lives in this picture, is like a re-emergence reappearance on a higher artistic and religious level of what already confronts us in the ancient Egyptian land, born out of Egyptian feeling and thinking about the human riddle, in the form of Isis holding the child Horus in her arms.

And so we could cite many more examples of similar symbolisms, showing how the riddle of the world, the riddle of the connection between the human being and the world, is symbolized in the human mother with the child at different times. This is the first image that we want to paint for our souls to prepare us for today's lecture.

The other image should emerge from what we looked at the day before yesterday. Let us imagine a clairvoyant person who has developed his soul to such an extent by developing the powers and abilities that lie dormant within the inner being of today's normal person that he can produce those images, those thoughts within himself that make it possible for the higher worlds to appear to him in their facts, in their essences, so that out of the twilight darkness, out of the bosom of the world's existence, a completely new world steps forth before his soul, new in relation to the outer physical world, a world that shows people that behind our physical things there are entities and forces that are the very foundations of this physical existence, and entities and forces that step out of this bosom of world existence and that truly have no less concrete, real existence than that which we can hear with our ears and see with our eyes. This is how we imagine the clairvoyant in relation to the world, stepping out of the twilight of spiritual existence into a new world of forms, of higher realities, created in knowledge through him, as it were, as a document of what the human soul is capable of in terms of establishing its relationship with the world.

Is it not something that we can describe in the clairvoyant as a spiritual birth, as something on a higher level, on a more spiritualized level, which we find so wonderfully symbolized on the physical level in the Madonna with the Child? For that is what we want to contemplate today, my dearest audience, how man enters into this world around him.

The most diverse minds in the development of humanity have always reflected on this, have examined how man's relationship to the surrounding world actually is. Today, because older ideas in this direction are rather far removed from contemporary human thinking and it is difficult to bring to life not only the concept of such older ideas but also the right nuance of feeling that these old ideas conjure up before us, I do not want to tie in with older ideas, for example, only with the idea that a man often misunderstood today, Paracelsus, had about the relationship between man and the world. Like many others, he regarded the human being as a microcosm, as a small world, in contrast to the great world, the macrocosm. But we only want to recall with a few words what all those who regarded the human being as a small world, as a microcosm, in relation to the great world, the macrocosm, actually thought.

They had the idea that all laws, all the various chains of facts that spread out into the world, not only in the physical world but also in the spiritual world, that all these chains of facts and laws are contained in man as if in an extract, as if in another form on a small scale, that man himself is, as it were, such an extract, such an essence of the existence of the world in all its individual forms. Everything that can be found in the world can be rediscovered in man. As I said, we don't have to go that far if we want to present this idea of the small world of man, of the microcosm in relation to the macrocosm, as one that the best minds have had.

We need only recall a personality who was close to us in relatively recent times, whom we were able to mention here the day before yesterday in a different context. We need only pick up where Goethe left off and that wonderful friendship between Schiller and Goethe. When this began, Schiller felt an intense need to rise to the peculiar way in which Goethe viewed the world, how he had shaped the relationship between man and the world for himself. So Schiller writes at the beginning of the beautiful, great friendship, so significant for intellectual history:

For a long time now, I have been observing, albeit from a considerable distance, the course of your intellectual life and looking up to it with ever-renewed admiration. What you saw in the face of a great nature is this: you endeavor to get to know all the details of nature, of the surrounding world, in order to build up spiritually, through the combination of these details from the totality of phenomena, the most complicated being that stands before us, man. Schiller calls this a truly heroic idea, as it had emerged from his contemplation of Goethe's genius.

What is Schiller thinking of? He is thinking of the fact that Goethe studies the whole world around him, finding the same law everywhere in this thing and a different law in that thing. And then, when you create a harmony in your mind, where these laws, which are distributed among the most diverse beings and things in the world, work together, then you can roughly have an idea, an idea, of what really lives spiritually in a human being. And Goethe himself sensed so rightly that in man, more or less externally and internally, the whole universe has created something like a mirror image of itself.

We see this when Goethe, for example, points it out in his beautiful book about Winckelmann: When man lives in all of nature and becomes aware of healthy nature as a whole, when harmonious pleasure gives him pure, free delight, then the universe itself, if it could contemplate itself through man, would exult as having reached its pinnacle and would admire its own becoming and essence. And in another passage, Goethe says: When man looks at the nature around him and takes everything around him, in terms of measure and number and order and harmony, he is able to create within himself a higher nature in nature, something that transcends nature and yet is the meaning of this world, of this nature. That is what Goethe had in mind.

Thus we see that even a spirit of the modern world, even if it expresses this only in such general ideas, is thoroughly imbued with the fact that everything that is scattered around in the world works together in man, and that out of man a new world is born, which, when we come to think of it, must appear to us as an essence, an excerpt, a small world compared to the great world.

In the most real conceivable way, the theosophical or spiritual scientific world view shows us the world of the supersensible, as explored by the methods mentioned the day before yesterday, in connection with the sensible that spreads out perceptibly before our sense organs. In the most real sense, this research shows us that everything that seems to answer the great riddles posed by the universe is indeed present in man. Man himself can be regarded as the magic key by which we can unlock the most intimate secrets of the world around us. To gain an insight into what has just been said, we must first consider some aspects of the human soul, as we have already discussed in another lecture.

Since we are always dealing with new listeners, we must first say a few words about the nature of man, and then show how this nature of man, when viewed so completely, in all its parts and members, as is possible through theosophy or spiritual science, appears to us as a true extract, as an extract of the whole development of the world according to physical and spiritual facts and entities.

If we look at the human being in the theosophical sense, in spiritual science, we see that he is not the single-membered being that external, sensory observation shows us, that only adheres to the outer organs of perception and to the mind, the intellect, which links the outer perceptions together.

But if we now ask ourselves: how does the physical body of man differ from the rest of physical nature? How does it differ from the mineral world, when we consider that this physical body of man, which in all its parts as a physical body contains nothing other than what the rest of physical nature contains outside? If we look at even the most beautiful form of a mineral, at some particularly wonderfully shaped mineral as a crystal, if we look at this mineral form! It exists as a form, as a whole, as it presents itself to us, through the physical and chemical substances and forces, and does not perish through these physical and chemical substances and forces. This form must be destroyed from the outside, whether by external intervention of some kind or other, or by the intervention of the world around it; the form of the mineral, held together by its own forces and laws of a physical nature, must be destroyed from the outside.

This is not the case with the human form, nor is it the case with the form of any living being. The human form of the physical body – we will not consider the other living beings, which concern us little today – does not follow at all the way man lives, between birth and death, these physical and chemical substances and forces that are in him. When does the physical human body follow the physical substances and forces? When? Then it follows the physical substances and forces when the human being departs at death, when the physical body is a corpse. Then they stir and emerge in their full validity – these physical substances and forces within him. According to the spiritual scientific view, between birth and death man has within him at every moment a fighter against the disintegration of the physical body.

Therefore, from the point of view of spiritual science, we speak of a second part of the human being that permeates this physical body and is a fighter against the disintegration of the physical body in each of us. The fact that the physical substances and forces between birth and death or between conception and death do not follow their own laws, but as it were contradict themselves, is because the etheric or life body, as the second link of the human being, is this constant fighter against decay. In terms of spiritual science, we have to imagine that at death the physical body is abandoned by the etheric or life body. As a result, the physical substances and forces become active and dynamic. But the etheric body enters its world.

For someone who relies solely on their intellect, this etheric body is, at best, a mere speculation, at most something that can be achieved through thinking. Today there are already many people who, based on pure scientific knowledge, have long since abandoned the view that one is dealing only with a conglomeration of physical substances and forces in a human being. These people speculate and think their way to something that is behind physical substances and forces, and instruct them in their particular organization in every living being. So for such thinking it remains speculation.

For the development of the human being that was unveiled here the day before yesterday, for what we can call the developed consciousness of the seer, this etheric or life body is a reality, something that belongs to him, that confronts him when, for example, he has developed imaginative thinking. Then he can perceive how a truly real being emerges from the physical human body in death. But no one should form an idea of this etheric or life body as if it were actually a kind of physical body, only very thin, very nebulous. No, in no way can it be perceived physically; it can only be perceived by the open eye of the seer, it is only visible and perceptible to spiritual eyes. This is therefore the second link of the human being, and it is of great importance that this double of the human physical body be regarded as a special real entity.

From the point of view of spiritual science, the objection may not be raised: One can indeed recognize that these life phenomena that occur in man are something special; but they are precisely functions, activities of the physical body, its complicated interaction. No! For spiritual science, the opposite is the case; that which occurs physically, which appears as a physical activity of the organism, is an emanation of the spiritual. Everything that occurs in the physical body, be it blood circulation, the regular activity of the respiratory system, or the activity of the digestive system, is the result of the forces that have developed out of this etheric body or life body. It is the higher part, and we will have to explain in more detail how we think of the next link in the human being, how we have to regard the higher links as the active, the doing part, so to speak.

Even in terms of the material, for spiritual science, the physical body is something that has crystallized out of the etheric body in the course of development, just as a piece of ice crystallizes out of water . It is thus, as it were, a condensation of the etheric body, and all the forces that keep the blood circulating, all the forces that are active in the physical body, are born out of the etheric body. This etheric body or life body – and I ask you not to confuse the term “ether” with what physicists call “ether”, because the hypothetical ether of physics has at most the name in common with it – is shared by humans and plants. Plants and every living being also has such a life body or etheric body.

But now we rise to the third link of the human being. We get an immediate idea of this when we imagine a person standing before us and ask ourselves: Is this person standing before us really nothing more than what the outer eyes can see and the ears can hear in his voice, what the hands can feel? Is there nothing else within these skin? Well, this person's soul can tell us that there is something quite different within these skin: a creature, a sum of desires, instincts and passions, a sum of pleasure and suffering, of ideas, of moral ideals, of intellectual ideas – all of this lives there before us.

And for primitive man, what has just been mentioned is truly a higher, more direct reality than what lives as muscles or bones or blood in his body, of which he may have only a very vague idea as a primitive man. Much closer to his soul, much more real to him is what has just been mentioned, as a sum of pleasure and pain, of instinct, desire and passion. We describe this sum as the third element of the human being, and we now want to use this third element to clarify how spiritual science must relate to what we are citing here as real elements of the human being.

The materialistic thinker or even the merely realistic thinker will say: Instinct, desire and so on are produced by the interaction of forces in the human body. What we call the third link would only appear as a result of physical activity, just as the advancing of the hand of a clock appears as a result of the mechanical arrangement of the movement. For someone endowed with clairvoyant consciousness, in the sense mentioned the day before yesterday, this third aspect of the human being is what is called – please do not be put off by the term – the astral body. This is a fact. For while in death the etheric body is clairvoyantly seen to separate from the physical body, thereby leaving the physical body to the physical substances and forces, the developed consciousness of the observer sees the astral body of the evening when the person falls asleep, moving out of the physical body and the etheric body, which remain connected during ordinary sleep, and this astral body, this third link of the human being, this sum of drives, desires, passions, instincts and pleasure and suffering, passes into a world in which the person cannot perceive, but in which he lives between the moment of falling asleep and the moment of waking up.

Now, of course, someone who only wants to rely on his senses may ask: Can you imagine that mere passions, mere desires, mere instincts are floating somewhere? Yes, that is precisely what humanity will gradually have to incorporate more and more into its thought habits if it wants to advance to a real knowledge of the supersensible world, that an existence of this soul-like being for itself is quite possible, just as just as we have seen earlier that the physical body appears as a kind of condensation of the etheric body, so too the etheric body appears as a condensation of this soul-spiritual structure, which we now address as the astral body.

You can form an idea from ordinary life, when you decide to think impartially and confidently, of how the soul and spirit affect the physical. We take two well-known inner soul experiences, we take what is called the sense of shame and what is called the sense of fear. Shame — the person blushes; fear — the person turns pale. What do these sensations mean in the first instance, in physical terms? The blood of someone who, as we say, blushes, has a very specific movement to fulfill; it is driven, so to speak, from the inside of the body to the surface; the opposite occurs when someone turns pale with fear.

Only those who engage in errant speculation could seek the causes of mental states in the physical. The unbiased and clear-thinking person will ask: What is happening in the soul? A sense of shame is a soul experience, something purely of the soul; a sense of fear is something purely of the soul. What do they do? They produce a physical activity, they produce an activity in the movement of the blood, it is a physical process, brought about by something of the soul. That is the natural way of thinking in this field, that is, so to speak, the last remnant of how we have to think about the soul in its effect on the material. Just as the movement of the blood and its location are truly changed under the influence of the soul, so we must now only imagine that basically all material events are caused and conditioned by their soul-spiritual causes, which lie behind them and which the human being only does not perceive as easily everywhere as in this primitive case, but which can serve as an example.

Now spiritual science shows, when you become more and more involved in it, that not only external activities and processes are caused by spiritual and soul forces, but that matter itself crystallizes out of the spirit, so that everything that physically confronts us in terms of substance and force appears to us, roughly speaking, as a condensation of the spiritual and soul. And so this astral body of man is that which we must hold fast in its independence, which we have to address as an independent link that creates means of expression in the physical and etheric bodies.

And within this astral body we then see the fourth link of the human being. When we look at the astral body, we can say that although it is not as developed in animals as it is in humans, the human being shares this body with the animal. Just as the human being shares their physical body with the mineral world and their etheric body with plants, they share their astral body with animals. But then there is a fourth element of the human being, through which man is the crown of earthly creation, whereby he differs from all the creatures and entities that are closest to him in the physical world. This is what we call the actual “Ichträger” in spiritual science.

I have already mentioned this here before; today it is only to be [referred to] so that we can treat the subject as we have posed it. There is a name in our language that differs from all other names. You can say “bell” to every bell, “desk” to every desk, “clock” to every clock - everything can be given a name from the outside. There is only one thing that cannot be named, and in our language this one thing bears for every human being the name, the simple name 'I'. The name 'I', if it is to describe the innermost part of your own being, can never reach your ear from the outside; no one can ever call out 'I' and mean you.

Here, in the very naming, you have something that can lead you to the character of this most human link of the human being, the fourth link, through which man is the crown of earthly creation. Those who have felt that the human inner being announces itself, that it must be experienced from within, through spiritual perception, have always seen in this I-being something like a drop from the ocean of divine substance. That is why this “I” or “I am” was designated by certain religions, which had an insight into these things, as the ineffable name of God in the human breast, ineffable to the outer world; it can only resound when the divine in man becomes aware of itself. What carries this “I” in man, this I, which, for example, is elevated to the divine by the God of the Old Testament in the famous word [Jehovah], we therefore also call the “I-bearer”, the innermost part of man, by which he differs from the entities and forces around him.

Thus, we imagine the human being as he stands before us today, as a four-part creature, as the Pythagorean school already imagined him, as a being that consists first of all of the physical body, which we can see with our eyes and touch with our hands, which physical science investigates. This physical body should not be belittled in any way by the great and admirable results of theosophy or spiritual science, but fully recognized. We then have as the second link of the human being the etheric or life body, as the third link of the human being the astral body and as the fourth link the I-bearer.

During sleep, the I-bearer leaves the physical body and the etheric body with the astral body, the physical body and the etheric body remain in bed, the astral body and the I live in the world of the spiritual, gathering strengths to bring the phenomena of human life, which are expressed in fatigue, back into balance and to descend again into the physical or etheric body in the morning, in order to make use of the physical organs and to connect with the physical world outside through them.

In death, however, we see again how the physical body remains behind and the I, the astral body and the etheric body leave the human being. Later — this can only be told today — a large part of the etheric body detaches like a second corpse, so that the person only lives on with something like an essence of the etheric body, a spiritual existence, in which certain members of the astral body later detach themselves as a third, invisible corpse. This would now lead to a description of human life after death; today it should only be hinted at.

Thus, when we consider the human being in its entirety from a theosophical or spiritual scientific point of view, we have these four members before us. Now we want to weigh these four members of the human being a little in their mutual relationship, according to their values.

From a certain point of view, someone might say: The physical body is the lowest link in the human being, it is the external physical, the etheric body is already more spiritual and finer, the astral body even more spiritual, the I is the most spiritual. So we could say: the I is the most spiritual and perfect, the physical body is the most imperfect. But this is only true in one respect. In another respect – and this is what matters when we want to consider the human being in relation to the universe – the physical human body is precisely the most perfect link in human nature. If only we really look at it not with our mere intellect, but with our whole soul, immersing ourselves in its wonderful complexity, then we will see how this physical body is essentially more perfect in its way than the astral body.

Consider the astral body, the bearer of lust and suffering, of desire and passion, in its relation to the physical body only – one might say – in broad strokes, then you have to say to yourself: What a miracle this human heart is, what a miracle this human brain is, and the way all the individual physical organs of the human being strive together! What the human being's astral body, the seat of instinct, desire and passion, often does in the face of these wonderful harmonious voices of the individual physical human organs and their harmony! It is often the troublemaker, it is the thing that brings disorder and disharmony into the physical human body. Pleasure, desire - none of that adheres to the physical body, all of that adheres to the astral body.

And now consider what pleasures and passions the astral body urges people towards, how people actually perpetually attack their physical body through their passions, pleasures and desires, how many of the things people consume for pleasure are true poisons for the heart! How wonderful it is that this physical body has an organ in its heart that is so marvelously constructed that it can often withstand the attacks of the astral body for decades!

In its way, the physical body is the most perfect link that man has today, even if it is the lowest. Then comes the etheric body – it is one degree less perfect than the physical human body; the astral body is much less perfect, and the actual ego – oh, that is the baby among the links of human nature, is still the most imperfect part of human nature today, this ego, which man can hardly grasp, which for many is considered so incomprehensible that what was said the day before yesterday by the great philosopher Fichte applies: Most people would rather consider themselves a piece of lava on the moon than an ego; it takes something to grasp this ego, to consider it real, it is actually a point - one might say.

Consider how much you can think when you see a person in their physical form, how much you can think when anatomy, physiology and so on present the person to you! How much content the physical build of a person has, how little content the I has for most people! In the distant future, these higher, supersensible aspects of the human being will certainly become richer and richer, and the time will come when the ego will be just as real as the physical body is today. But the ego is now in the very beginning of its development. It is, so to speak, only a baby and must become more and more substantial as the human being develops from the present into the distant future. The astral body is more developed, but it is still imperfect in some respects. The good and evil of human nature rests in the astral body, and only when evil is completely overcome by good will the astral body have the perfection that the physical body already has today.

Therefore, in the sense of spiritual science, we regard the physical human body as the oldest link in human nature, as the link in human nature that existed before the other human links were present, in a very, very distant past. But now comes the essential part. Back then, in the very distant past, it was not physical, it was spiritual. And just as, in the comparison made the day before yesterday, ice gradually crystallizes out of water as a solid, so the original spiritual, which was as spiritual as today's I, the human spiritual I, gradually became the present physical human body, the complicated body, differentiating itself more and more and structuring itself more and more.

Thus we go back to a very distant past, when man actually had only the physical body of what he now has, but this in a spiritual sense. And so we are originally in a completely spiritual world, there is still nothing of what we today call material and physical. The human physical body, as it is visible to our eyes and tangible to our sense of touch today, is a condensation of an originally spiritual substance that rested in a spiritual environment, just as today our physical human body rests in its physical environment, in the physical external world. Yes, spiritual science also leads us back to a spiritual origin in relation to the physical human body; this physical human body has undergone transformations, metamorphoses, to its present stage.

The human existence in which the physical human body was spiritual in the most distant past, in its first stage, before an etheric body or an astral body had been added to it, not to mention an I, is called, however strange it may sound to you, because you immediately think of an external world body, the Saturn body of man. Spiritual science gave this name to that most ancient past of man when the physical human body developed out of the spiritual womb of the world. In this first stage of human existence, man's Saturn existence, the physical human body was still simple and primitive.

And now comes the second stage: the etheric or life body is integrated into the physical human body. For this, the physical human body must already have been raised to a higher level; it must be able to permeate the etheric or life body, so that we can say: At this second stage of human existence, the human being consists of a physical body and an etheric body. He is roughly on a par with today's plants, but he is not a plant. The human being never passed through the plant existence as it is today. Rather, even when he consisted only of the physical and etheric bodies and when he was at the level of the plant existence, he was quite different. This stage of existence is called in spiritual science the solar existence. These are expressions that have to be accepted because the heavenly bodies do indeed have something to do with what we call Saturn, solar existence and so on.

Then there is a third stage of human existence, the astral body joins the physical body and the etheric body, and the human being rises to the level of animality. In spiritual science we call it the moon existence. So now we have the human being before us at the level of animality, consisting of the physical body, the etheric body and the astral body.

But now something very peculiar occurs at each stage of this human existence. Originally, in the sense of spiritual science, only the human being actually existed. In the distant past, the human being, who has the most perfect physical body among the beings that surround us, developed this physical body, often transformed itself, and by transforming itself when it incorporated the etheric body, and again when it incorporated the astral body, it has reached ever higher perfection.

At each such stage, certain beings are left behind that cannot keep up with the development. At the time when man incorporated the etheric body into his physical body, certain human beings who previously had only a physical body remained at the stage where they had only a physical body. They did not acquire the ability to incorporate an etheric body, and so they remain, as it were, stuck in the cosmic evolution of the world. It is true that not only do young people in grammar school or secondary school have to repeat a year, but this concept of not keeping up applies to the whole of cosmic existence.

Those beings who remained at the first stage of human development, when the human being integrated his etheric body, are humans who are one step behind, they have been thrown out of human development, as it were, and have fallen into decadence. These beings are the ancestors of our present-day animals. Thus, at the beginning of evolution, of development, we have man as the firstborn of our creation and we have the animal world as the second-born creation, as that which did not come along and therefore always remained behind.

We must visualize very precisely how this lagging behind occurs in the course of development. The world view that adheres to the external substance will see the imperfect next to the perfect and, if it thinks correctly in a Darwinian-materialistic way, it will come to the conclusion that the perfect humans have gradually developed from the imperfect animal.

This conclusion is logically on the same level as if someone – it is only a comparison, but logically it is quite true – saw two people next to each other, one of whom is ragged and down-and-out, but the other is talented and applies this talent to the benefit of his fellow human beings, so that he has become a useful member of human society. He sees an imperfect and a perfect human being side by side and concludes: Since the perfect comes from the imperfect, the perfect man comes from the imperfect or at least from something similar. Facts can very soon refute him, can show him that the two people are brothers, that they perhaps have a common pair of parents, that one has risen by developing the abilities within him, while the other has descended.

This is how it is in all of creation. We have, so to speak, endowed the human being with the ability to integrate higher and higher members of his being in the very first, most original world design. He first received his physical body spiritually, in pure spirituality. This physical body became able, after some time, to integrate the ether body if it remained within the line of development. Those human ancestors, if I may use the term, of course in a different sense than in ordinary cultural history, who did not keep up, were still at the stage of the mere physical body at the time when man had already incorporated his ether body had already incorporated its etheric body, and always remained one step behind, so during the stage of the moon-being, the next stage, they first incorporated the etheric body when man was already incorporating the astral body. So they always remained one step behind. Those beings, then, who during the third stage of human existence, when man incorporated the astral body, still remained on the first stage, who therefore could not even take up an etheric body, were thrown out of the development and were later placed alongside humans as the plant kingdom.

Thus, when we look at the animal kingdom, we see, as it were, degraded humans who have not reached their developmental goal, humans who have fallen into decadence. Not does the present man descend from some animal creatures, but on the contrary, the animal creatures have descended in this way, in that they have not kept up with evolution, they have retained certain forms that man has progressed beyond, they have descended brothers of man. The entire plant kingdom contains within itself beings that are nothing other than what man has secreted from himself. So we see the animals as human beings and say: We have progressed beyond this stage, they have retained the stages by depriving themselves of the possibility of advancing to an ever higher stage, and in the same way we overlook the plant kingdom and say: It has been secreted from the human kingdom and descended. The fourth stage of human existence is when the physical body, after four transformations, the etheric body, after three transformations, and the astral body, after two transformations, has taken up the actual I. This is our present earthly existence. It is carefully prepared by four stages of the development of the physical body, which has become more and more perfect, so that it could become the carrier of the etheric body and the astral body, and these themselves have gradually become so perfect that they could become the carrier of that which now appears as the baby of human nature, as the spiritual that must be protected, so to speak, by its covers. It was only during this last pause that the I incorporated itself, although this also happened in the most distant past, to which no geology can lead today; only clairvoyant hindsight, achieved in the way described the day before yesterday, leads us back to where the other bodies, through transformation, could become protective covers for the I. It was at this same moment that the last supply, so to speak, arrived, which had remained at the very first stage of human existence; there the mineral kingdom appeared as the last of the realms. This was a tremendous moment in the ongoing development of humanity. When, within himself, man first saw his ego light up in a dull, dim consciousness, the mineral kingdom arose around him in its present form.

If we look at it spiritually, we must therefore imagine that the development was exactly the opposite of how it is usually imagined. Today it is of course easy to say from the point of view of a purely material world view: the plants need the mineral kingdom as a basis, the animals need the plant kingdom as a basis. Certainly, in their present physical forms they need this basis. But they did not need it in their spiritual stages of existence. When man was still spiritual, he did not need to eat and drink, nor did he need to breathe. When he began to breathe, the possibility of breathing already existed, even if it was different from today. When the plant kingdom was in its first stage, it did not yet need the soil of the mineral kingdom. It was only when the mineral kingdom was there that it formed the solid foundation, and then the other kingdoms also became more and more physical.

In their physical form, these realms emerged last. Our entire world was formed out of the spiritual, and now we see a wonderful affinity between the fourfold human nature and everything around us. We look at our physical body and then look out at the surrounding world of the mineral kingdom. We look at all crystals, at all minerals, regardless of whether they look back at us from the atmosphere above the earth, in cloud formations and air currents, regardless of whether these inanimate formations look back at us in the water waves of the stream or whether they come to meet us as a trickling spring, whether they face us as formed minerals or as plants and so on.

We see the whole physical world around us and ask ourselves: What are we related to? We are related in that what lives around us in the physical world is, in a certain sense, the stuff and substance of our organism when we look at it spiritually. What is around us outside has come about, so to speak, in such a way that it has separated out as the most incapable and coarse, which has not gone through all these stages of development from the physical body to the reception of the ether body and the astral body and so on. We can visualize this as if we have a substance in which some salt, for example a colored salt, is dissolved, and we bring the substance to cool. The salt falls down and covers the ground and is stored at the bottom as the coarsest. So we see how the mineral kingdom separates out from what, as spirit, forms the origin of all existence, as the coarsest - and this is related to our physical body. Then we see the plant body and look inside ourselves and know that we carry an etheric body within us; we know that the plant kingdom is the remaining etheric nature of man. We feel related to everything that is outside. We know from the animals: these are the remaining astral bodies, they are set aside from human nature. Finally, after this unusable material has been separated out, we have, as the beings who must be called the highest on the physical plane, rearranged and reshaped all these three ancestral stages of human development in such a way that, in the end, the I could be taken up into the protective sheaths as the actual spiritual being of the human being.

Thus we look around us and find everything that we have in our human existence in the realms of the world, the sensual and the supersensible, except for that which is our I, which we can only find in the spiritual itself. Thus, we see how, through this complete examination of humanity, we come to understand our relationship with the whole surrounding world in a way that, one might say, does not belittle but rather elevates the human being. Yes, we can even give a reason why this had to be so, why the other realms had to be singled out. Since time does not allow otherwise, we can only take a cursory look at our future.

We can ask: Why? Is there a reason why man has to separate the other kingdoms from himself in the course of development, and what is the significance of this? There is a significance that we can understand by making a comparison. Imagine that something coarse is mixed into a substance that has dissolved. If we want to have the substance in its pure form, we have to allow it to cool down. Thus, man had to bring himself up by separating out everything that was unusable to absorb an ego in the other realms; he had to create a foundation on which he could develop. In the future, of course, he will have the task of redeeming these other realms, he will have to gradually raise them to his own spirituality. This can only be mentioned today, because what should particularly come to our minds today is that in the human being before us, the whole physical and spiritual world, insofar as we can reach it at first, is not only reflected, but that he has this whole world around him because, basically, the other realms have been separated out of him, because, figuratively speaking, they are flesh of his flesh and blood of his blood, even if this is meant in a spiritual sense.

And so man feels his way into the whole of his environment, and on a higher level he regards everything that lives in him as born out of the spiritual womb of the world, and just as the bark around the living core of the tree is structured and protects it, so the spiritual in man has protected itself through the coarser natural kingdoms, as it were, as the bark of human existence, and just as the bark is only the lignified soft parts of the tree, the other kingdoms, that which surrounds man, that which has developed out of the original human nature in the sense described today. Thus man learns that he is born out of the bosom of the whole existence of the world. It is not surprising that at the stage of clairvoyant consciousness he feels like a begetter of new worlds, for the worlds that surround us and on which we walk have developed out of us in the distant past.

The future world that will be around man will also be born out of man. Clairvoyant consciousness gives birth to it spiritually and has it before it, and then it is as if, out of the twilight darkness of the spiritual womb of the world, figures emerge before the clairvoyant consciousness, which are still spiritual today and will only descend into the physical world in the future. We see the spiritual that is around us populating itself with spiritual forms, and this spiritual will appear to us as a higher realm compared to what is already mysteriously hinted at on a lower level in human creativity today, and there the image is put together in a wonderful way from the artist's intuition. Raphael also did this partly out of tradition: what emerges as a feeling is what Raphael has secretly incorporated into his painting about human destiny; the twilight of the womb of the world – the spiritual figures are born above, and as the sensual embodiment, as the most important physical embodiment of what dawn of the universe and becomes more and more perfect in his physical form, appears to us in the mother with the child, who has the strength to shape within herself the mysterious laws that have come into being through all human evolution, so that he brings forth his repetition from within himself.

Anyone who can feel something like this will understand how the spiritual in the clouds and the physical in the Madonna with the child, as a great symbol of human destiny in this mysterious child, comes to us, and then one learns in front of this picture that, even if it is unconscious in the artist, it is born out of the feeling and sense of how man is a world in itself, but one that is intimately related to the greater environment, a small world, a microcosm, in relation to the greater world. One feels how the artist has incorporated this into his painting, and one then feels how what man receives through his position in relation to the surrounding nature can come to us again in human creations, as for example in true art, man brings us something like a solution to the riddle of the world in his own way. And when this riddle of the world speaks to us symbolically through Raphael's Sistine Madonna, we feel very strongly the words of Goethe, which we have already quoted and which lead us so well into the microcosmic human being and into the macrocosmic wholeness of the world. We feel what Goethe felt when he presented this human being as the actual solution to the whole mystery of the world, in that he said that when a person perceives the healthy world in its entirety around them, takes measure and number and order and harmony together and generates a new, higher world from this world, they thus give meaning to the outside world. And in all its details, down to the deepest feeling, theosophy or spiritual science shows us that in fact man contains within himself in a certain respect everything that we find outside in the world, that man himself is the solution to the riddle of the world, that man is the answer when we ask about the actual riddle of the world.

In the highest sense, my esteemed audience, the question can be put like this: let us look out into the world! It appears wonderful to us in all its fields, in all its realms, it presents us with nothing but questions. Where is the answer? Everything asks us – where should we look if we want the answer? The answer is always before us. We only need to be able to interpret this answer in the right way, through spiritual science. This answer to the riddle of the world is “man”. This was also in the mind of the ancient poet when, beholding the world around him, he spoke the beautiful words:

Many mighty things live here on our earth; but nothing is mightier than man.

More than in any other form of learning, however wise, it is often in simple myths and legends that we find deep, profound wisdom and truth. It seems as if an ancient truth from the human breast were speaking to our soul when we hear a very simple but deeply moving Mongolian fairy tale. This fairy tale goes something like this: There is an old woman. This old woman has only one large eye at the top of her head, and no other eyes with which she could see. She goes all over the world, and everything she encounters along the way, she picks up: every stone, every plant, everything, everything; and then she takes what she has picked up to her only eye to look at it, and when she has looked at it, something like a tremendous horror expresses itself on her face. Then she throws the object far away from her. This story goes on to tell us: This old woman once lost her only child, and now she searches the whole world for this only child, believing she will find this child in every stone, in every object she encounters. When she has raised an object to her eye and once again realized that it is not what belongs so deeply to her, disappointment paints itself on her face and she throws the object away.

Now, if we wanted to interpret fairy tales and legends, we could find a deep wisdom in this fairy tale, which is rooted in the most primitive folk minds. We don't want that now. In such fairy tales, one can find many, many interpretations; but it seems to us that this fairy tale expresses a yearning in every human breast. Every human being, when he becomes clear and distinct about his deepest soul values, feels that he must seek something in the whole world, something that is most deeply related to the innermost part of his soul, something that he must believe can manifest itself in every stone, in every being. And every human being feels that what he is actually seeking cannot be seen with the outer eyes and perceived directly. Every human being feels within himself a higher spiritual eye with which he walks through the world, and he senses that what meets the outer senses are only the means of expression for something that lives behind them, and so he walks around in the world like that woman, looking at every object. As long as he only looks at it with his external senses, it gives him something that, when he holds it up to the eye of his longing, deeply disappoints him. And he throws it away, saying to himself: Again, again not what I feel, what must live in all external things. For it is indeed the spirit behind all sensual physical beings that man seeks unalterably and perpetually, the spirit of which he knows that it lives within him, and of which he knows that he must somehow find it behind external objects as well. It is spiritual science that points man to what is behind sensual things and what can truly satisfy his spiritual gaze.

This spiritual science, if we look at things objectively, has, despite its short life, found a fairly wide distribution among the educated of our world in recent decades. Nevertheless, the strangest prejudices are in circulation among many people who only deal with this subject superficially. We always hear: This theosophy wants nothing more than to transplant some oriental worldview into Europe. We hear that it is a sect, that it leads to the most blatant superstition.

Not a single trace of this is true. However, it is true that if a person wants to see what this spiritual science can give them, they have to delve deeper and deeper into it. If it really gives the spiritual, if it satisfies the human longing that has been characterized, then it is more than what mere curiosity can satisfy. It is something that man needs for his life. It makes it clear to man again that in the spirit is the origin, the germ, the source of everything, including the physical, and if that is the case, then with the spirit it gives man strength at the same time, the source of life in general. Those who engage with it more deeply find this to the fullest extent.

Nothing is more fundamental, more significant for this spiritual science than the proposition that the spiritual in us, our thoughts, perceptions, feelings, are facts that have a deep effect and significance for our outer life. If we apply this specifically, if we single out one of these facts, we can say: true, genuine thoughts of the spirit give a person satisfaction, inner harmony. But inner harmony and contentment mean, if the spirit is really power, health in its effect on the physical organism, while doubt, the isolation from the spiritual world, gives man inner insecurity, hopelessness, inability to work. It gnaws at his deepest being. And because thoughts are facts, doubt and hopelessness affect his health in such a way that they weaken it. This is an assertion at first. But anyone who delves deeper will gradually be convinced of its validity.

Nowadays, there are many obstacles for people who want to approach this spiritual science. Anyone who is familiar with this spiritual science is by no means inclined to underestimate the serious obstacles that stand in the way of a person's understanding of spiritual science if he looks at things impartially. Among these manifold obstacles, there is something that is directly related to the greatest advances and most significant achievements of our age: natural science. But not to the facts of natural science! To claim that the humanities, or any kind of pursuit of truth, could come into conflict with the facts of science is madness. Facts are facts. And there can be nothing that somehow comes into conflict with the facts of science.

But when we talk about science today, for most people who lean on this science, it is not just about facts, but rather about a confession, a kind of belief that has been gained from science. And in particular, it has been the last 60s and 70s of the last century that have gradually produced a kind of scientific confession for many. This confession is expressed in the fact that there are many people who say that speaking of spirit, of a divine-spiritual background, is impossible for today's man; childish-fantastic ages spoke of spirit or soul. It is impossible for today's mature humanity to speak of these things, because scientific facts force us to do otherwise. And that which is spreading today as a kind of scientific religion and gaining more and more followers captures the imaginative life of many to such an extent that it is simply true that many who are caught up in this captivity must regard what spiritual science has to say as pure nonsense, as mere reverie.

The humanities scholar must understand what is at stake here. We can certainly experience the following. The humanities scholar comes forward with what he believes he can say based on his faithful observation of the spiritual world, with manifold teachings about what lies beyond the physically perceptible. These things have often been spoken of here, spoken of what we call the higher aspects of human nature, of the fate of man between death and rebirth, of worlds other than the physical. What is said here must seem like fantasy, if not something much worse, to many who today profess some kind of scientific doctrine. And today our consideration is specifically devoted to this fact, to the fact: What must someone who, over the last sixty years, has developed out of what is not directly given by the natural sciences, but what has developed on the basis of them and professes them, what must he think of Theosophy or spiritual science, or what can he easily think of them?

Before we go into the position of these contemporaries, who believe they have a scientific creed, we must characterize the essential point of the points of spiritual science in question. The point of spiritual science is to show in everything that the spirit is the original, matter is the derivative, that is, what appears as the effect of the spirit. So, for the spiritual researcher, substance, matter, sensuality is also spirit, but like spirit in another form. Take a child, for example. It comes to you with a piece of ice. You say to the child: This is water, real water, just in a different form. The child will say: Yes, but this ice is not water! — Then you will say: If you familiarize yourself with the nature of ice, you will understand it. Thus, when someone has matter, something sensory, before them, the spiritual scientist will say: This is spirit in another form. The materialist, on the other hand, will say: But this is matter. And the spiritual researcher will say, just as you would answer the child: You must first familiarize yourself with the extent to which matter appears in another form than spirit.

And this, which has been presented to your soul in a very abstract way, is what spiritual science seeks to explain in detail, for example, to show that what you recognize as a sensual person, see with your eyes, touch with your hands, that this outer material person is nothing more than the result of a spiritual person. Just as ice is water in a different form, so is the physical person a spiritual person in a different form.

Now, of course, when we present something like this in a few strokes today, we have to remind ourselves of what has been said in other lectures. It is difficult for those who have not heard these lectures. This spiritual science shows that if you go further and further back in time from the present, you will find other forms in the course of development, ever simpler and simpler outer physical human forms. These physical bodies of man would appear to you, if you go back far enough, more and more simple, until, if you go back far enough, you would find very simple, primitive human forms. But the further you go back, the more primitive the physical forms become, the more you find an invisible human form linked to this physical form. And if you go back even further into the times when the physical human being became smaller and smaller, the physical body becomes inconspicuous, but the spiritual human being is there, and that is the creator of this physical human form. And if you go back even further, the human form disappears altogether, and you come to the original human being, out of whom the physical one has concentrated. He is a spiritual human being.

Let us visualize how the formation of man happens now, through a comparison. Take a certain amount of water. In this, let a small amount of it freeze into ice. Then there is a small amount of ice in the middle and water all around. Now let more freeze. Then you have a more complicated ice shape. If there is already less water than before, then the water is combined into ice. The more water that freezes into ice, the less water remains. More and more ice should be created until we have almost allowed all the water to freeze into ice, so that what used to be water is now expressed in the hard, tangible form of ice.

This is roughly how we have to imagine the development of man if we stick to the comparison. We can only see the water, we can no longer see the spiritual man. Out of him begins to shine the first primitive, original form of man, which stands at the lowest level of organization. All around is this spiritual man, he condenses. This is how it continues to this day. Our present human being, as he stands before us, has been formed out of the spiritual man into the physical. The spiritual form has become more and more material. Today's human being is the expression, the revelation of the invisible man who has become visible.

Now we take up another train of thought, assuming that we had not allowed just one lump of water to solidify, but a number of them. We would have allowed the first one to solidify, then we would have taken it out. It now remains as it was and shows us the stage of development that existed at a certain phase. Now, if we had allowed a second lump to solidify at a higher level, we would have taken it out. It remains as it is. A third one as well. Finally, we can now present the whole long series of developments, where more and more water freezes into ice, until finally a point is reached where there is only one lump of ice. We have bits of ice that have lost the ability to attach other bits of ice because we have separated them from the water. This is how, in the sense of spiritual science, one imagines the development of man in his relationship to the animal world.

Once upon a time there was a spiritual man; he originally formed primitive bodies for himself. The part that retained and further developed the spiritual man reached up to today's humanity. But where a stage of development broke away, it stopped. Thus, on the first stage, when the spiritual man had developed the primitive form, a small gelatinous ball broke away, remained as that piece of ice and formed today's lowest animals. They lost their spiritual foundation. At a later stage, creatures remained behind that took the form of worms. Later still, others took the form of fish, then amphibians and so on, until finally, in a time that is not long for the spiritual researcher, the ape family emerged from the spirit, so that it could no longer keep up. Man has also progressed beyond this stage.

So you can never say that man derived from any form that now exists. Rather, it is the other way around: the forms outside, which surround you everywhere, these forms present us with developmental epochs that man has overcome because he retained the original spiritual human being within himself, because he did not tear out what had become physical from the spirit. When man looks out into his surroundings, he says to himself: I am the first in our evolutionary series; I was already there at the time when the most primitive animals had not yet appeared. I have gone through all these stages; I see my stages in my surroundings.

This is how the spiritual researcher thinks about the development of man, who, as a spiritual being, descended from the bosom of the Godhead, who has progressed while the animals crumbled away and had to remain at an earlier stage because they lost the source. When we look at any physical being, we see how it is formed out of the spirit.

But the spiritual researcher goes further. He sees in everything around him, not only in living beings, in all matter he sees, as it were, solidified spirit. Atoms are nothing other than solidified spirit. For him, the spiritual is the original, the material the derivative. When we see a stone outside, how should we think of it? That even this stone is condensed spirit.

This view has nothing to do with the extreme view that wanted to deny matter. By tracing all matter back to spirit, one does not deny it, because existence does not depend on not seeing spirit, but on becoming aware of the effect. Of course, the condensed spirits in matter have different properties than the spiritual beings themselves; that much is clear. It is only necessary to think these things through to the end. The confessions that have emerged from natural science since the 1960s are now directed against this basic fact of spiritual science. They only accept the sensual as the original and do not want to recognize the spiritual.

Who does not remember the two other trains of thought that confront one in today's world when what has been said is mentioned! Who does not remember what is emerging today as a monistic theory of evolution, whereby animals related to humans are not understood to have split off, but rather as if only the lower animals had originally existed, so that humans are the composite product of the individual building blocks of animals? It is pointed out: once only simple organisms existed. So now, according to the other theory of evolution, a higher being should have developed up to man. So man would then have simply arisen from the lower animal being in terms of his entire inner meaning.

And who does not remember the other thing that is said? Let us look at an object as it appears to us. What does it consist of? Of the smallest parts of matter, molecules, atoms, they say. And these smallest particles of matter are the only truly real things. All beings have come into being only through the interaction of these [particles of matter]. These two things are so certain for many people today, they are such suggestive concepts that many people cannot associate any sense with other things. They must be given their due. These two lines of thought are connected with the most fruitful lines of development in the nineteenth century.

We do not want to go back very far, but we will recall two fundamental facts of natural science, facts that are related to each other, the two great achievements of Schleiden and Schwann. Schleiden came to the conclusion in his studies of plants that they consist of the smallest parts, the cells, that every plant body is composed of cells, the smallest living organisms, and from there the thought takes hold: one has actually studied the plant when one has studied the nature of the cell, because these are the actual reality. The plant is only a composition of them. When Schwann found the same for the animal kingdom, this view that you can recognize a being by studying the parts of which it is composed, was also decisive for the animal kingdom. The wonders that opened up to microscopic research were admirable. What has been found through it is something great and powerful. But there were other things to come. The great discoveries in the fields of chemistry, physics, and biology came.

I will mention just a few: Darwin made a great impression by showing the transformability of animal and plant life. With tremendous diligence and great scientific rigor, he compiled facts that revealed the relationship between animals and plants, all the way up to humans. We need only recall how, through spectral analysis, man was able to look out into the heavens to find that the substances of the heavenly bodies are the same as those of our earth. The discoveries of Kirchhoff and Bunsen, which revealed the composition of the universe, are rightly called great. But these were also very much facts that bound these human minds to the material.

Those who can still look back a little on the development of intellectual life know how it happened, how, before Schleiden and Schwann, attempts were made to understand the whole plant by applying intellectual powers, and how it then became clear that the primeval organism was present in the cell organism that could still be perceived by the senses. The eye has conquered such wonders that man believed there was nothing more. Through such a thing as spectral analysis, the human mind had to be bound to the material. He had looked into the material events of the universe. It was not surprising that he forgot that there is also spirit in it, so that these conquests at the end of the nineteenth century in particular gave rise to atomism, the view that one only has to go to the smallest material and ever smaller, and find the explanation in the smallest material.

If this had remained a mere theory, it would not have had such a great significance for the spiritual path of humanity. But it could not remain that. With those bold minds of the nineteenth century, who unashamedly accommodated themselves to crass materialism, we see where such material thinking must lead. There we have minds such as Büchner's, Moleschott's and so on. Today they are already much maligned, but that is a half measure, not the whole. People say they have moved beyond them. They abandon the most crass assertions, but stand on the same ground as they did. They do not see that the ground has only been more consistently developed.

Only spiritual science is called upon to overcome this. We need only recall what Carl Vogt said, that thoughts are exudates of the brain, like any other metabolic process. Just as the kidneys exude certain substances, so the movement of the brain particles exudes thoughts. Something like that cannot remain a theory if it is believed. If that is the case, if a person's thoughts and feelings are products of the material movement of the brain parts, then with death, when the materials that make up the human being dissolve, all of the innermost essence of the human being disappears, and there is not the slightest possibility of speaking of spiritual and soul entities that outlast the human being. If the smallest material parts are the essence, then Vogt's way of thinking is consistent: when a person is buried, he disintegrates, and nothing should remain of him. These thinkers drew these conclusions and were basically much more consistent than some who wanted to be idealists at the time and who actually thought materialistically in their hearts. A dispute between Vogt and a Munich scholar who held on to soul and spirit and published articles in a Munich magazine in which he opposed Vogt was characteristic of the way in which the way of thinking was eaten away by materialism at the time. Wagner was the man's name, and Vogt wrote a spirited pamphlet against him. It was easy to refute the man with the spiritual doctrine and the materialistic way of thinking. For how did this Wagner roughly imagine the transition of the soul from parents to children? As if a measure is divided into eighths. That is, to believe in a soul substance, just as if one could weigh it. Something like that was easy to refute. That is what matters; not whether you have a spiritual doctrine, but whether you can really live in the spirit. Those who believed spiritually at the time could not do that. They were so firmly held in the spell of the material achievements of that time that, little by little, everything around us became an expression of the movement of the smallest material parts for people.

In the field of living beings, people were not satisfied with cells; instead, they were made up of atoms. From then on, life was nothing more than a complicated process of movement of the smallest parts. Complicated movement was then the movement in our brain; and that, as this movement presented itself, was human thoughts and feelings. And even those who only studied physics and physiology in this field twenty or thirty years ago experienced something that has now become rarer, what is called the reduction of all experiences to processes of moving atoms. They said: Besides us, there is only matter. What do you call color? It is nothing more than a certain movement of atoms that vibrate. The vibrations reach the eye. One form of vibration, one speed appears to us as red, the other as blue, the third as green. Red, blue and green are nothing more than subjective impressions of what exists outside. And out there are only vibrational processes in the smallest ether particles. If you turn your eye so that what vibrates outside can reach you, you become aware of it as the impression of red, blue or green. If you turn away, then nothing else is present but a vibrating process.

Then the students were tormented with the mechanical theory of heat. That which burns your fingers is nothing more than a subjective impression. Objectively present are the vibrating atoms. Imagine a container with billions of the smallest globules of a gaseous body. They vibrate in confusion, moving, bumping into each other, colliding with the walls and back again. This tremendous, structured form of motion is what manifests itself as a sensation of warmth when we put our hand down. Nothing of what we experience is external to us, but only the motion of the smallest parts. There is no warmth, there is no light, only the motion of the smallest parts. There is no electricity, only the motion of atoms. For those people, atoms had become the only reality, the absolute existence. If we dissect a human being, everything we see is a subjective impression. The human being before us is nothing more than an enormously complicated process of motion. What remains are the atoms, which, when a person dies, merge into other motion processes and form new groups. The eternal, the immortal, became the atom!

Now chemistry had found a number of substances, some 70. These substances were characterized by the fact that they could not initially be broken down into simpler ones. Water can be broken down; oxygen cannot, so it is a simple substance. What was such a simple substance? In their way, they were something eternal; but how eternal? Each element represents the cohesion of the smallest parts. These were jumbled up in the most diverse ways in the universe, here simpler, there more complicated. But the world was always only the jumble of the 72 different “eternal” elements. These were the only reality. At most, the forces were still accepted. For those who think in materialistic terms, the following must apply: an eternal thing is the individual atom. It must have existed since time immemorial and must remain in existence into time immemorial, that is the eternal. The indifferent atom, the unconscious atom, that is the original building block. And if everything is only the jumbled confusion of atoms, it is only logical to regard everything else as appearance and vapor, as something insubstantial that rises like a fog. This is a concept that has great suggestive power. There have always been people who knew what an enormity it is to assert the eternity of matter as the cornerstone of all worldviews. Du Bois-Reymond's “We cannot know” caused a certain stir when it was spoken at a natural science conference. What did he mean by that? He said: Yes, suppose you had got so far as to know, when you entertain a thought, how the atoms in your brain move. Have you grasped why certain atoms move one way and others another? What you experience inwardly: I see red, I smell the scent of roses? — He had taken up a saying of Leibniz: From a certain point of view, the brain is a material composition of atoms. — Let us assume, says Du Bois-Reymond, we could see its composition, let us assume that the brain were so gigantic that you could walk around in it, that you could understand the whole mechanism of the brain. Imagine that someone tries to understand: If there is such a movement, what this person, to whom the brain belongs, actually experiences in his soul during this movement, whether, when the parts move in one way or another, he has this or that sensation! We see movements, we see mechanical processes! We can never perceive the transition from this mechanical process to the inner experiences of the soul.

Du Bois-Reymond went even further. He said: If a person is sleeping and you examine the movements of his brain, the fact is not present in the person: I see red, I smell the scent of roses. You can understand this sleeping person, he said. But as soon as he wakes up, scientific understanding of the mechanism ceases.

This was something where theosophy or spiritual science looked in through the window of the natural world. The spiritual researcher shows that when we sleep, our physical and etheric bodies lie in bed, and outside of them is the astral body with the ego, so that the spiritual and the soul-like human being are lifted out of the physical body. What remains, Du Bois-Reymond finds explainable. However, there is still an error in this: life was overlooked. You see, here you have the first outpost of theosophy, but at the same time something that expresses the desolation of such a scientific view: we will not know, says Du Bois-Reymond. Even if it is true that one cannot understand, there is never any other explanation than that which arises from the movements. This means renouncing any explanation of the mind.

There is another matter. A chemist, Ostwald, spoke at the naturalists' meeting in Lübeck about overcoming materialism from his chemical-physical point of view. He showed that there is no sense in speaking of matter. He made a rough comparison. If someone hits another person with a stick, it does not matter to the stick, because the stick is material. What you feel, he said, is the force that is acting on you. So Ostwald tried to establish the view that everything consists of individual forces. The force that we perceive is what matters.

What were atoms? In the past, they were the smallest parts. For Ostwald, they were a small combination of forces; when they crystallize, they become atoms, matter. There we have the first step away from atomism. A person like Ostwald is not capable of rising to the view that everything is spirit. He said that everything is force, the parts of matter clenched together out of force. That was speculation. But there were innumerable reasons for it. In those days one could remember something that had been said long ago. And it was precisely I who pointed out the following in the sharpest possible way: Goethe, who is as great a naturalist as he is a poet, said: If only people did not look for anything behind appearances! The phenomena themselves are the teaching.

For a view of the world that is held in the spirit of Goethe, the following applies: What we perceive is reality. What are atoms for such a view? What is an atom? Can we associate an idea with it? What we imagine are the properties of things. We perceive things through their properties. Does the atom have such properties? Does it have a color? According to the atomistic view: no. Color, after all, is only produced by motion. Do they smell, do they taste? No! Because this, too, is only produced by motion. Do they show a certain temperature? No. All the properties around us must be denied to the atom. What is the atom for healthy thinking without properties? A fantastic construction, nothing more. Every property is denied to that which lives in the environment. The atom is something imagined as a lump in space, but it is denied all the properties it would have to have. That is the characteristic of the atomistic theory, of this basic tenet of materialism, that this theory is the most fantastic thing one can think of, pure dreaming. What one has recognized as the eternal is invented; it contradicts all healthy thinking.

Materialism attempts to conjure up such a fantastic reality in space. Without realizing it, materialism has built up the most blatant superstition. There is no difference between fetishism, which worships pieces of wood, and materialism, which worships small material lumps. The “savage” at least sees his piece of wood; the materialists imagine billions of little idols that can never appear in experience. Atomism has set up the idolatry of the atom, built on pure fantastic thought. The 72 elements exist for us insofar as they have properties. If we imagine them as consisting of atoms, then this falls prey to the most blatant materialistic superstition. All those jumbled-up atoms, all those chess pieces are inventions, are the fantastic basis of a thought.

Now, as I said, a person like the chemist Ostwald had at least pointed out that it makes no sense to speak of a pure substance, that everything dissolves into energy. We perceive energy, we do not perceive substance at all.

That was the situation in the 1980s and 1990s. Since then, things have changed completely. Until then, despite all the efforts to overcome materialism, one had to rely on sound thinking. Now, although this is the surest way to overcome it, it does not help much in our age. Anyone who, like the person speaking to you, has had to think through all the big formulas with which, for example, the red light rays have been calculated – movement of the ether atoms – anyone who has had to watch as everyone believed that the waves of the ether move in such and such a way, and then you perceive red; when, as in a vessel filled with gas, the molecules are thrown back and forth, then this degree of warmth arises, and so on. Anyone who has seen this knows something about the physiology of these things and knows that it can be difficult to achieve anything with healthy reason and real spiritual science. That was the case in the early 1890s. Today it is different.

A saying made by an English thinker, a physicist, and a good one at that, Minister Balfour, is extremely curious. He is an extraordinarily astute physical thinker. He said: If we want to think about what an atom is according to the newer views, what is the atom? He saw in it something that solidified out of flowing electricity, similar to how ice solidifies out of water. Balfour saw something more in the atom than Ostwald did. He saw flowing currents of electricity in which the individual particles of matter arise out of condensed electricity. So atoms are actually condensed electricity. You see, we still do not have a healthy view of the physical as condensed spirit; but we are now at the point where we can hear that the physical is something condensed. Think of the tremendous progress! What was electricity just a short time ago? Atom! The little fetishes had movement and the expression of that was electricity. Now the atom had already become condensed electricity. This is the real thing. That is an interesting turnaround. What was this turnaround based on? It was not based merely on the experience of the spiritual researcher or on sound thinking, but on specific experience. Physics itself, in its progress, had forced people to think in this way. This includes the phenomena observed in glass tubes through which electricity is conducted after they have been pumped dry – Crookes tubes. These phenomena led to the realization that what flows in such a tube is flowing electricity; that electricity flows in space at all. What was previously only a property was now something real.

Of course, it didn't all happen in one go. For the humanities scholar, heat is just as real as electricity, and light as well. Matter comes into being just as much through the solidification of light and heat as through the solidification of electricity. In twenty years, it won't be nonsense to say this. They will speak of what heat and light are, they will no longer claim that these little fetishes of atoms are the original, but solidified properties, solidified perceptions. What is around us is an emanation, a manifestation of the mind. Today this is still nonsense to the physicist, in twenty years it will be a fact.

This is the way to gradually arrive at the realization that all matter is solidified spirit. Physical thinking is moving directly in this direction, which leads to seeing spirit as condensed matter. This direction continues in this way. It then causes materialistic thinking to rack its brains. But it must be said: today, for materialistic thinkers, spirit does not so easily break away from the atomistic way of thinking. People have noticed that when chlorine and copper are mixed, something strange happens. In their view, chlorine is an element consisting of vibrating atoms; and these atoms would be something original. The copper atoms would be something original again. When the compound is formed, the atoms are pushed into each other, and then chlorine copper is formed. But now something strange happens. When chlorine and copper really combine, it happens with a fire effect. Heat occurs. This is something just as real as copper and chlorine. That it is something very real is shown when we want to separate the chlorine copper again. Then we have to reintroduce the heat, the same amount that was taken out.

Certain people who cannot get away from materialistic atomism have considered this. They came up with the following: Now, if we have chlorine on its own and copper on its own, which consists of atoms, then we have to think of these atoms as sacks that are puffed up by heat; and now, when we bring chlorine and copper together so that they combine, the heat is expelled, and now the empty sacks are pressed together in a jumbled fashion. When the bodies are put together, the sacks are squeezed out. When the elements are driven apart, the heat inflates the sacks.

You see, the atom has already disappeared, heat has become something very real. If we don't want to talk about sacks – the materialists did that themselves, we might have used the image of a balloon – then we have to say: if you separate the shells again, they will be filled.

What we see here is that what actually makes up the atom has already melted down to a very small size, to the shell. What gives the atom size is the heat it absorbs. This is extremely interesting. We are not far from a time when the skins will finally have been removed. For why should we not be able to imagine that if heat can puff itself up, it can be dispensed with altogether? Why should it not be conceivable to imagine the atom as frozen heat? We will come to that. Let us consider further. Even more interesting is the next step that science has taken. After the point where the atom had literally dissolved into flowing properties, came what begins with Becquerel's discoveries, which led to the magnificent and powerful discoveries in this very field, to the discoveries about radium. What do we have before us with this? We do not want to decide whether the ideas to which the physicists have been led are correct. It is our responsibility to establish that the physicists were forced to a crossroads by the phenomenon of radium. Radium emits various types of rays, electrical and so on, the effects of which can be seen on a photographic plate. But above all, it emits what is called emanations. These emanations have certain properties, properties that differ from radium itself, but are similar to it again, that dissipate over time, so that the emanation merges into something else. It throws parts of its own substance out of itself. These lose their properties and become something else. Physics has even had to accept that it has been proven that this emanation transforms into helium. Oh, what do we have now! Something flows out of the element radium and has different properties, something flows out and turns into an element again. This led chemists to say: the atom itself decays, decays into something completely different, so that it can turn into a completely new atom, even into a different element!

Imagine what that means! The parts of an element, which are called atoms, should be the most solid. Now, however, the experiment shows that these atoms crumble under our hands and become something completely different. This is something like the realization of the alchemists' dreams, that one substance can be transformed into another! Today, all this is still in its early stages, but already scientists are forced to say to themselves: the atom is not something original, it has come into being and will dissolve again. Long ago, atoms did not exist at all, although people spoke of them as the smallest fetishes. Gradually they came into being and will pass away again, as radium shows by the way it gradually crumbles its atom. Today, the physicist's atom disintegrates at our very hands. We shall no longer be able to speak of the atom in the old way. This is something different from what Ostwald brought. He still relied on conclusions; today the facts already speak; today the world of facts itself destroys the fantastic structure of the “atom”.

This brings us to an important point. Imagine the consequences of the atom being scattered, this firm support. It dissolves not only in thought, but in appearance, in space, in fact. The atom ceases to be before our eyes what it has been presented as. As ice melts again, so does the atom. Today, materialistic thinkers cannot go far enough; they can imagine that electricity accumulates; but the path leads to seeing that the original is the spirit. That is what the first step taken today is towards.

Thus, today, natural science, if it wants to understand itself correctly, stands at the beginning of the way of thinking that leads directly into spiritual science. It cannot help itself. When the mantle falls, the duke falls after it. What has led to the materialistic theory of evolution are thoughts that could not get away from matter. It sees human beings as a composite of animal species. Once we can grasp that what happens outside in the physical world comes from the spirit, then we will also be able to comprehend the way of thinking that was discussed at the beginning, of the spiritual primeval man who has become denser. Comprehension depends on our thinking habits. Physicists will force people to see spirit condensed in all material things. Then, when it is known that the atom is not eternal but has come into being and is changing into spiritual substance, it will also be possible to understand that man comes from spirit and goes to spirit. All this will lead to such a conclusion. What is happening today in the world of natural science must be viewed from within. Those who speak of it cannot yet renounce this tendency of development, which is afflicted by materialistic ideas.

But the facts guarantee that natural science will lead to spiritual science, that both will celebrate reconciliation. Spiritual science is something that must be presented to people in order to proclaim the spirit as the cause of the physical. Spiritual science will be needed when natural science can no longer go forward on its own; then natural science will be ready to merge into spiritual science. The latter is the outpost that establishes what people will need to know when the facts are ripe to unite with the spiritual-scientific facts. By itself, natural science would lead to the incomprehensible. At most, one would see solidified electricity in the atoms. To understand the final consequences, spiritual science is needed.

When we look back over centuries of thinking and feeling, we have to say that a hundred years ago, what we call natural science was just on the way to descending into the coarsest materiality. In the middle of the nineteenth century, the lowest level had been reached. In Vogt's saying that thought is a secretion of the brain as bile is a secretion of the liver, it had reached the point of extinguishing all spirit and explaining it as subjective appearance. Natural science was on this path; it was not ripe to turn its gaze up to spirit. Where was spiritual science a hundred years ago? It was immersed in abstractions, in concepts that shine deeply into the spirit. But there was one thing it could not do: bring down the great concepts of the spiritual world to the level of direct comprehension of what appeared externally.

Today we have a natural science that has plunged into the material, where the atom itself speaks, a natural science in which the atom disintegrates at our hands. We have spiritual science in theosophy, which descends to the most concrete facts, which shows that something has emerged in the physical body that the astral body, the etheric body, the I, has formed. We have natural science that reaches up to the boundaries of spiritual science, and we have spiritual science that has descended to the boundaries of natural science. That is the course of development.

A hundred years ago, looking at two currents – a natural science that did not reach up to spiritual science, and a philosophy that did not reach down to natural science – Schiller said: Oh, you are called to go one way, but for the time being you must still go separate ways so that each one becomes strong enough to help the other. This has been quickly fulfilled. In a way, natural science is strong through its weakness, in that it overcomes itself through its own facts. It will lead upwards. And spiritual science is strong because it can embrace the material. What Schiller recognized and hoped for seems to be coming true. Hopefully there will soon be many people who, with the one spiritual eye, like the woman in the fairy tale told at the beginning, no longer have to take the external beings and hurl them away because they tell them nothing, but there will be people who take every stone in their hands, lead it to a spiritual eye and recognize it as an expression of the spiritual world, because all matter is from the spirit and proclaims it. For materialism there was only matter; nothing was found there and things were thrown away. Spiritual science united with natural science will give man a spiritual aspect in every material thing. We will grow to love everything again because everything is an expression of the spiritual world.

Natural science is at a crossroads. It must either go to one side and be lost, or to the other, where it will stand united with spiritual science as the one world view; so that the two together lead man up to a way of life in which the spirit permeates life, so that in this union - which is brought about by facts themselves - a great goal for the good of humanity is achieved. We see it before us today. Let us try to visualize more clearly what we see before us by cultivating spiritual science. Then we will see that we are not doing it to satisfy mere curiosity, but to free ourselves inwardly from all doubts and to make us strong and vigorous and healthy for life. That will be the fruit of the union of natural science and spiritual science: health and strength and security in life!

Talking about the beginning and end of the earth seems like a very presumptuous undertaking at first. Only when you consider how infinitely important it is for humans to take a look at the whole place they live in can it become clear how important it is to take a look at the beginning and end of our planet.

Not only must we not forget this, but we must realize that it is not outdated; for all the thinking and feeling of our contemporaries in this field, which we will enter from a spiritual-scientific point of view, has grown out of the so-called scientific facts and only wants to accept scientific knowledge on this basis. Today we will have to discuss many things that one would probably think are not based on the solid ground of facts, which seemingly contradict what is considered scientific fact today.

But spiritual science can never limit itself to staying with what is today called the world of facts – what the human senses perceive around them in the external world or what our scientific methods can be combined through the mind, which is based on [what the senses grasp through the eyes, ears and hands], sensory research.

Spiritual science or, as it is called in the sense of a new current, theosophy, is by no means something that somehow comes into conflict with scientific facts. That would not only be presumptuous, but a nonsensical undertaking if one wanted to put forward any theory that contradicted firmly established, thoroughly researched facts.

But a distinction must be made between what human theory and hypothesis have built out of these facts like a confession; because, in addition to all other religious worldviews, in our time there is a kind of materialistic religion, or, since this is no longer a common word, , a kind of materialistic creed, which only wants to be in harmony and agreement with what the senses see, which only wants to accept what can be seen with the eyes, grasped with the hands, or similarly imagined as real sensual facts in the environment. This could bring Theosophy into conflict.

But [Theosophy] stands on two solid pillars, two insights – hypotheses, you may call them; for the Theosophist they are basic facts, not just convictions.

The one fact is that behind the sensual world there is a spiritual, invisible, supersensory world.

The other fact is that it is possible for man to penetrate into this invisible world through his knowledge and his research.

There are many people today who say: If there is a spiritual world, if there is something transcendental, we cannot explore it. What we know for sure, we know because we can open our eyes to visible things.

Spiritual science, however, says: [Of course] with the abilities of human nature, which such a world view speaks of, which is limited only to the sense world, we cannot penetrate into the supersensible world. But spiritual science, in a much stricter sense than any knowledge based on external facts, holds fast to what we call development. There is much talk of development today — it is also shown how man has developed through many stages to his present form. But when this view has arrived, it wants to stop at a certain point. It assumes that man has developed so far; but this view does not want to know anything about further development. It has a strange inconsistency, which may not be admitted theoretically, but which is expressed step by step in attitudes and feelings, in that one says: Man has developed, but there can be no question of further development.

One could call people with this view the Man- and We-people.

If we put ourselves in the place of popular newspaper articles or other popular writings, in which what appears to be established science flows into the world through a thousand channels, we often find this expression: “one cannot know”, “one cannot recognize” or “we cannot recognize”, etc.

Now, let us ask ourselves this: can a logic that truly understands itself, a thinking that truly understands itself, take such a point of view? Is this not the standpoint from which the blind would view things if the seeing were to tell him about light, radiance and color, and he were to reply: 'All you tell me is mere fantasy, mere imagination; you cannot know this'? Similarly, what our contemporaries — the man and woman in the street — say about a genuine spiritual doctrine of development is no better.

Spiritual science says: There are dormant abilities in every person, spiritual organs that can be developed and through which he can see and perceive more than through his sensory organs. Those others then say: This is fantasy, this is vain dreaming, we cannot know this.

But if you delve deeper into what is to come to humanity through Theosophy [in these times], you will see that in terms of spiritual development for humanity, there is an event that is much [higher and] more brilliant than what someone experiences who is born blind and undergoes an operation and gains their sight. When the man born blind undergoes an operation, he encounters light and color and clarity from the world that was previously shrouded in darkness for him, a world that he only knew through touch. A new world shines before him. If we transfer this to the spiritual life, we have what we call the awakening of the “spiritual eye”, as Goethe calls it. (Goethe says: Through what we know, we must not limit what is there.)

This awakening, this rebirth of man exists; this new world, which he just does not know, it is there. Never may we believe limited by what we know, everything that is here. With each new organ, a new world opens up for man. The development of man beyond the point to which nature has brought him, that is what spiritual science adheres to and where it begins. Theosophy leads us from what we have involuntarily become to what we are to become voluntarily. The sensual eyes have been given to us by nature around us, the spiritual eyes we awaken, acquire ourselves. Just as the sensual eyes perceive sensual light, so the spiritual eyes will take in a spiritual world.

Since Theosophy draws on completely different sources than the combining approach of our contemporaries [of building an event on solid facts], it may initially appear as if there is a bitter contradiction between what science is and what spiritual science has to say; but spiritual science does not deny anything that science says. But with a topic such as today's, where we combine the distant beginning of humanity and the goal of human development in the distant future, the contradiction between spiritual science and natural science will seemingly be there. In reality, spiritual science stands firmly on the ground of scientific facts. Let us first ask: What does science have to say about our topic, and by what means does it seek to recognize the gradual development of our earthly creatures?

Science is limited to sensory perception. It looks at what is around us in the present, as well as at the remains of a more or less distant past.

In the layers of our earth we find not only what our present life promotes and sustains, but also the remains of beings, the remains of beings that belonged to our earth in distant prehistoric times. If we dig into it, or expose it in some other way, the layers of our earth reveal primeval monuments of what took place in prehistoric times on our planet.

We first find the remains of a not-so-distant past in what remains of the graves and dwellings of our ancestors. This allows us to get a picture of these primitive ancestors, of their customs, how they lived, how they cooked, how they hunted.

Furthermore, we find the remains of animals that still exist today but which had a different shape in the past. Finally, we find the remains of animal species that are now extinct. It is easy to see that one layer lies on top of the other: what developed later, always upwards. If we look at all this carefully, we can reconstruct an image of how beings lived and developed on our earth.

Therefore, the natural scientist believes he is justified in saying: When we examine the layers, which, based on their position, are the oldest, it shows that at first no living creatures existed in our form, and then simple living creatures appeared; then increasingly complex ones, right up to humans.

We look back to a distant primeval time of the earth, when the earth was still much warmer, indeed, when it was still in a molten state. We then see how the earth gradually cooled, how the metals hardened, how the solid rock settled; we see how the first simple plants and animals emerged in a way that is unfathomable to science. We see the earth covered with simple plants and animals in the time called the Silurian and Devonian periods, where lower animals such as fish are present first, then amphibians and reptiles.

We then see an age in which the earth is covered over long distances by huge, tree-like plants; we then see how animal creatures lived there that seem adventurous to us today, that are extinct today. Then we see how these creatures become extinct, then how the first mammals arise – such as marsupials – then, relatively late, when the Earth had solidified, how the later mammals gradually arise, how they develop up, how they develop up to the apes; and how then, only very, very late, humans arise.

Natural science can tell us all this, but it has nothing to say about the way in which life develops out of the inanimate. It says: Once life existed, the beings developed ever higher through a constant struggle, [for which they needed and developed organs, and in this way they rose up to become human beings]. This is the confession that is purely limited to sensual facts – an image that would have to present itself from the point of view of natural science, the one who could sit down a chair in space and watch the world come into being over millions of years.

Spiritual science does not contradict this picture. It is important that one can develop a correct picture of the Earth's evolution using such methods. The spiritual researcher knows that there is much that is not right in this picture, because it assumes that higher and higher things have always emerged from the lower material, right up to the spirit. [And so it was initially with the material image that many have gained from the seemingly established facts that the] spirit is nothing more than what arises from material processes for the materialistic mind. Great emphasis must be placed on not overlooking this.

[As I said], this sensory image is not denied by spiritual science. Of course, it can only be recreated in the mind of today's man. Insofar as natural science is based on facts [and uses them to construct the past], it would be nonsense and folly to rebel against natural science. But spiritual science tells us: Behind all sensual existence and all sensual becoming stands spiritual being and spiritual becoming.

We will best understand this if we start from the present-day human being, because what the outer sensual appearance shows in the human being is, for spiritual science, only part of the human being. What presents itself to the senses, to the intellect, is only the human physical body. This physical body of man contains the same substances as all the seemingly lifeless nature around us; forces that live in every mineral being. Only in man are they much more complicated.

For every living being, especially for humans, spiritual science recognizes a second link in the overall being: this is the etheric or life body. If the physical body were left only to physical and chemical laws, it would disintegrate. In itself, the physical body is physically and chemically an impossible mixture. It is only possible because the physical body is permeated at every moment, like a sponge soaked in water, by the etheric body, a body of strength that fights at every moment against the disintegration of the physical body. Death is the moment when the etheric body leaves the physical body. Then the physical body follows the laws of physics and chemistry: it becomes a corpse and disintegrates into its component parts.

Thus, the human being has a second part of his being that he shares with all plants and animals (but no longer with minerals, with seemingly inanimate nature) – the etheric or life body.

Then there is a third part of the human being. Man not only contains what is present under his skin as bones, muscles, nerves and blood, but something lives in man that is much closer to his soul than bones, muscles and blood. What he knows exactly, because it is an experience for him in every moment of waking, is a sum of joy and sorrow, desire and passion. — All that we call soul life, from the lowest desires to the highest ideal — that is his astral body. Man has this in common with animals; no longer with plants.

Then there is a fourth element of the human being, the actual center of the human being, through which he is the crown of earthly creation. One thing is never properly taken into account by our contemporary researchers. There is a name that everyone can only say to themselves; it is the name “I”. Everyone can say “desk” to a desk, “table” to a table. But there is only one thing that everyone can say only to themselves, and that is the little word “I”! This means more than we usually think. None of us can say “I” to another person; it must resound in the innermost part of the soul if it is to express what is really meant by it. Therefore, those who knew the meaning of this word called this “I” the “inexpressible name of God.” They said: When this “I” sounds within man, then the drop of divinity, the spark of divinity in man, announces itself. Then the soul communes with itself. Only the truly divine being has access to this. This has access in the soul by pronouncing the “I am”. Jean Paul remembers the moment when he first became aware of the “I am”. There, he says, he looked “into the veiled holy of holies of his soul”.

These are the four members of the human being: physical body, etheric body, astral body and I. When the naturalist, who believes he can base a belief purely on scientific facts, hears about these four parts of human nature, he may laugh, shake his head or consider the person who comes up with such word combinations and wants to base an insight on them to be a fool. But it would be just a set of words if the material processes of the body were actually to cause feelings, thoughts and the ego. Spiritual science recognizes that the outer body is not the first, but that the first is the ego and the astral body, and that the etheric body and the physical body are nothing but condensations of the spiritual being of man.

For the spiritual researcher, the physical body is to the astral body as ice is to water. If a child comes and shows us a piece of ice and asks what it is – and we say: Dear child, ice is water in a different form!, – at first it may not believe it; but we can make it understandable to it; then it will see it. Thus spiritual science shows that all material being is [transformed] condensed spirit. All that is material has emerged from the spiritual.

If we now look back to the beginning of the earth in terms of spiritual science, we recognize the following: Everything that the hypothetical person would see as a sensual becoming, he would recognize as a condensation of a previous spiritual, as a flowing out of the spirit. In the beginning of the earth's development, we are dealing with nothing but the spiritual. All matter – minerals, plants and animals, the entire world of the senses with all its beings – has developed out of the spiritual.

[Let us consider the state of sleep.] When we look at a sleeping person today, what do we see? First of all, the sleeping person has no inner consciousness. When we fall asleep, our feelings and desires, perceptions and ideas, ideals sink into the darkness. When we wake up, they emerge again [into our field of vision]. Spiritual science explains it this way: When a person sleeps, the physical and etheric bodies lie in the bed; the astral body and the ego are lifted out. Because a person can only interact with the world around them through the instruments of the physical body, the astral body can only have perceptions, it can only experience pleasure and pain when it is within the physical body.

Fichte says: It is not the eyes that see, but the I perceives through them. — In a future state of development of humanity, the astral body will have [organs of perception] of its own, with which it can perceive; the initiate already has them. Then he will perceive the spiritual world as the initiate already does today. The astral body cannot perceive the world around it when a person is asleep. But it would be nonsense to say that the astral body and the human ego are destroyed at night and resurrected anew in the morning. No, the astral person was only in his actual home, the astral world.

For spiritual science, the sleeping human being is a different being than the waking human being. We now ask: What does the astral body and the ego do throughout the night while the person sleeps? Everything in the world, in the cosmos, has its task; so too does the astral body and the ego. Everything is wisely arranged in the cosmos. A being like the human being today could not exist without sleep. If the astral body were always in the physical body, always active in the senses, eyes and ears, the hands, then fatigue would ultimately have a wearing effect.

In the distant past, the astral body lived in the astral world. There it was in harmony with its world. Only in the course of time has it been incorporated into the physical body. There is not yet complete harmony with the physical body. This is expressed through fatigue. During the night, the fatigue must be carried away. We receive strength during sleep through the work of the astral body on the physical body during the night. Natural science says that the human body is refreshed by physical processes. The spiritual researcher does not deny this; but the other thing also happens.

Spiritual research sees the spiritual reasons behind the external facts. For example, let us imagine two people, one of whom slaps the other one in the face. One of the two people watching the scene explains: This person had a particular inner surge of anger [therefore he raised his hand to strike]; that was the cause of the slap. But the other says: You are a dreamer, I saw it: He raised his arm, moved his hand towards the other's face, and that's how he got slapped. Of course, the soul researcher does not deny this event; but he sees that something else was going on. Thus, the spiritual researcher faces the natural scientist.

The actual human being – the I – lives during the night state, albeit unconsciously, in a spiritual existence and works on his physical body. If we trace this image back in the course of the earth's development, it changes continuously. Today's relationship between waking hours and nighttime sleep is not found in all ages. Today we have a ratio between waking and sleeping of two-thirds to one-third. If we go back, we come to times when people slept much more – were outside their physical body for much longer periods of time – and in distant primeval times we find that people slept for the majority of the time and were only in their physical body for a very short time. On the other hand, the activity that the astral body can perform on the physical body is ever more powerful and mighty. At the same time, we see that the physical body is becoming ever simpler and the human spirit is being occupied more and more. If we go back even further, we would find that man has no physical and no etheric body yet, but that he is a purely astral being.

We can imagine it like this: Let us imagine that we have a mass of water and, through some process, cause a part of it to turn into ice. Now we cause [the same process] so that more water turns into ice, and [so on] that this ice becomes more and more complicated. The mass of water is used up more and more, the mass of ice becomes more and more complicated and larger, until finally all the water is used up and we only have an intricate ice formation.

Now imagine that we have not just one but a whole lot of such water balls, of which we treat only a part, as just described. In another, we let the first ice ball fall out of the water mass; because it is separated, no complicated ice ball can form from it. It always remains so simple. At ever further stages, we allow ever more complicated ice balls to fall out, [at the next stage again more]: Thus, in addition to the most complicated ice formations that have emerged from the entire mass of water, we have such formations that fall out of the mother water at an earlier, less complicated stage.

Let us apply this image to the development of our earth and of man, [but bear in mind that] at the beginning of our earth's development there was nothing physical, bodily. The only part of man present was what now slips out during sleep at night. Spiritual science teaches that all other beings on earth (minerals, plants, animals) came into existence later than the spiritual human being. (In the beginning there was nothing but the spiritual human being!)

In the beginning, the entire Earth was like a mulberry (made up of individual berries), composed of spiritual beings. From the astral, the physical first separated like ice balls from water. Some retained the astral [and only formed the physical at a higher level]; for others, what initially separated from the astral substance remained at the first level. The moners [Haeckel's were not there earlier than the spiritual man and] were the first attempt of man to form a physical body of man. Where the first physical rudiments of a physical body fell out of the astral, there the moners formed. But the astral bodies, with the inclusion of the physical, developed higher. Only what fell out of the astral did not advance.

At each level [more complicated beings are formed, and so on; at each level] beings remain who fall away from the spiritual. Let us now look at the entities on different levels that have fallen out and therefore stopped. These fallen out beings have stopped, while the human being, who was the first among all other beings, has separated out everything that was initially in his spirit, so that his complicated physical body was created.

If we look at a preliminary stage of humanity in the not too distant past, we see that the human being still has an awkward body, but also still has the spirituality to develop it to higher levels. But certain bodies remain at this earlier stage; they fall away from spirituality; these are the apes; others ascend, these are today's humans.

If we go back into the past of humanity, we find that the spiritual man is out of the physical body for longer and longer; he transforms the physical body. Thus, the astral man has gradually created today's man, ascending from the lowest form to ever more perfect forms. In the lowest beings, we do not see beings from whom we descend, but backward brothers of man. The other beings, plants and stones, are not the origin of the higher beings either, [but on the contrary, differentiations, retarded products of the same].

The question is therefore wrong: How did the living emerge from the non-living? This gives a completely false picture. We know that coal was formed from plants. There was also life there first. This was transformed into non-life. Once upon a time there were large fern forests and horsetail-like plants on Earth. We find these again in the coal deposits. Everything we now dig up as coal was once a plant. We can see from nature research how the rock kingdom emerged from the plant kingdom.

The spiritual researcher now says: All the mineral kingdom once emerged from the plant kingdom. At that time, the plant kingdom was formed differently and lived under very different conditions than when there was no mineral kingdom. Let us go to the oldest ancestors of the mineral kingdom: granite, which consists of quartz, [feldspar] and mica schist. In the distant past, it was formed from a solidification of the plant kingdom. All that is mineral originated from plant life, all plant life from animal life, all animal life from human life.

In the beginning, only spiritual people were on earth; the animal, plant and mineral separated out of them. What is so often referred to as the first thing to have come into being is the latest to have emerged: the mineral kingdom.

[It is a theosophical principle:] Man is the firstfruits of the earth's development; he contains everything else within him, everything else has emerged from him. All the suggestions of natural science contradict this, but anyone who engages with spiritual science will see the truth. Even where the first mineral, the primeval nebula, occurs, spiritual science says that this primeval nebula is already a creation of the spirit. We must learn to understand everything on earth, starting with human nature.

The future of the earth can only be understood by starting with the human being. [In his own human nature, he is a complicated being.] The physical body of the human being, with the miracle of the brain and the heart, shows us a structure full of wisdom. The smallest piece of the thigh bone is so wisely put together from small beams that the most skillful engineer could not imitate it. This wisdom-filled structure is a condensation of the etheric body, and this in turn is a condensation of the astral body. And this astral body is in turn a creation of the I.

Today, during the night, the astral body is busy working away the fatigue substances from the physical body. In the future, the astral body will become creative again by entering into a relationship with the outside world during the day and getting to know this outside world. In this way it gains knowledge and strength, and these signify increased creativity; with the powers thus acquired, it will continue to work and raise the physical body to levels of higher development. The spirit created the original form of the physical body, it has brought about the physical formation up to the present form and will raise the human form to even higher levels in the future development of the earth.

The spiritual researcher [does not recognize all organs as equal; he does not regard them indifferently, but values them according to different types. He] distinguishes among the physical organs those that are in the process of being regressed, [gradually] dying off, those that have reached their peak in the past, and those that have not yet reached their peak today, that are on the way to developing even more, to perfecting themselves. This is the case with the human heart. The lower organs, which are connected with man's desires and passions, are on the way to dying away; but those which are connected with the higher, with ideal aspirations, are on the way to perfection.

Take the heart, for example, which is a muscle that remains a mystery to anatomists and physiologists. All muscles have a certain structure. Those with voluntary movement, for example the muscles of the hand, have a striated musculature, while those with involuntary movement have longitudinally striated musculature. [The digestive system, with involuntary movement, also has longitudinally striated muscles; only] the heart, which is a muscle with involuntary movement, nevertheless has transversely striated muscles. This makes it a crux for external research.

Spiritual science, however, sheds light on this darkness of material research [by showing that] the heart is on the way to becoming an arbitrary muscle.

In the future, people will regulate their heart and pulse from their soul, with the qualities of their soul. They will gain control over their body. The body will be much more than it is today, the direct expression of the soul's qualities.

We can gain an understanding of this from two facts that already exist in the soul life of man today. The first is what occurs in man when he faces danger. The fear he feels before an event shows itself in the pallor as an influence on the blood, which recedes from the outer parts of his body. What is expressed in the blood is an immediate consequence of the soul process. The other pole of this expression of the soul is found in what we call feelings of shame, where the blood flows to the outer parts of the body, causing the person to blush. These are the two poles of soul feeling.

If we now imagine how the heart develops to ever higher levels of inner formation, until more and more of what takes place in the blood is subject to the will, we have the beginning of what spiritual science presents as the future course of human development. In the future, the human being will discard the organs that point to the past and develop the organs of the future. We look forward to an end of the earth in which man will be spiritualized, so that then, as today his hands are subject to his will, he will have his whole body subject to his will, in a way that today, when we hear about it, seems to border on the miraculous. Today, man already has dominion over many natural forces. He will continue to expand his dominion by gaining control over himself.

At the beginning of the earth, man was a spirit; but his consciousness was a dull, sleeping consciousness. His physical body did not yet exist. Then he separated himself from the astral body. Now the astral body will increasingly dominate the physical body and learn to spiritualize the physical more and more. In the process of higher development, man will again arrive at a spiritual stage, but consciously. In the end, he will stand as the great king of the earth.

The material is a creation of the spiritual, it stands in the middle. Before that, only the spiritual was there and in the future the spiritual will be there again. In the future, the material will recede again, and only what the spirit has drawn out as fruit will remain. Some formations on the human body have already receded. In the beginning, man was completely covered with hair. The hair is already in the process of regressing. Other organs are also in the process of regress.

The eye is formed by the mind. It now perceives the material world. The eye [as an organ] will pass away again; but what the eye has seen, the human mind takes with it as fruit, it incorporates it. Likewise, the ears will pass away as organs; but what man has heard with them, his mind takes with it as fruit. Man has formed his organs for a reason; when all material things cease, he will stand as a spiritual being, more mature, more inward, more perfect. [One day everything physical will be perfected; the earth will crumble into separate parts.] That the earth will one day disintegrate is also taught by physics. But what remains [for the materialist] of [the field of corpses] on earth? If we look at it in a materialistic sense, only the barren nothing remains. In the sense of spiritual science, however, we know that everything seen, heard or felt by these sensory organs will remain as the content of the spiritual man, and with this content the man will ascend to a new cosmic existence in other worlds, still unknown.

We see at the same time the goal of humanity when we consider the beginning and end of the earth's development. This theory is not just gray, but something that pours hope, [trust], strength and confidence into our souls, [inspiring courage and the desire to work. They are distant ideals; yes, but] when man takes up these ideals in his soul, they will help us [and carry us] in the smallest work in everyday life. It is something that makes us eager to work and makes us strong and confident.

We then learn that [we were there as a spirit before our physical matter was there, and that] he creates the form [that he loses], but only enriches himself through the form. [The spirit will emerge victorious again.] What we receive through our eyes and ears, experience in our soul, that will be spiritualized.

[We carry this imprinted spiritual form to ever higher levels of existence.] Those who knew this – [those who looked deeper into the nature of the world] – also knew that man owes his existence to heaven, that he is born out of the world of the stars, that he is more than anything on earth.

We can summarize this with Goethe's words. He felt that man is born out of the great cosmic world, out of which the stars were born. He expresses this in the words he calls “Orphic primal words”:

As on the day that gave you to the world,
The sun stood to greet the planets,
You come and go and go again
According to the law by which You came.
That is how You must be. You cannot escape Yourself,
As the Sibyls and the prophets have said;
And no time and no power dissect
The form that has been shaped, which develops in a living way.

Every profound soul must repeatedly ask itself the question about the meaning of life and must always ask itself anew about the mystery of death. Not only when we look up at the starry heavens, at the far reaches of the world, but at every step of everyday life, questions arise about the essential riddles of life. When one person is born under such circumstances that we can already see at his cradle that hopelessness and hardship will accompany him through life, while another is born under the most favorable circumstances and with the most favorable disposition, so that it is known that he is destined for a happy life and will be able to bring many blessings to his fellow human beings, we ask: Why is that so? We ask: How is it that one person seems to be born and grows up in need and misery through no fault of their own, while the other seems to be able to lead a happy existence through no merit of their own?

Man is never able to answer the riddles of life by merely considering them physically. Theosophy seeks the answers in the spiritual realization of the background of existence, which leads beyond the sensual world. Not because idle curiosity plagues people, does Theosophy want to answer their questions about the riddles of life, but because humanity needs that confidence for its healthy existence, which comes from the sources that give us answers to the questions about the riddles of life.

If we want to explore the sources of life in the sense of the theosophical worldview, we must remember the structure of the human being. What the senses see in a person is only a part of the human being, which it shares with so-called mineral beings. Spiritual science shows us how the physical organism is kept alive by a second principle of human existence, the etheric or life body, which is a continuous fighter against the disintegration of the physical body. Furthermore, we have seen from the study of Theosophy how everything that lives in the soul in the way of pleasure and suffering, joy and pain, instincts, desires and passions, has a third link in the human being as a carrier – the astral body. While the physical body is shared with all mineral beings, the etheric body is shared with all living beings, but the astral body is shared only with animals. The sum of powers, that which the human being has at the center of his being, he is able to summarize with the words “I am”. The “I am” is proper only to man among all the living beings around him.

From this I, he becomes the master and transformer of his other three limbs. As the I works, it first transforms part of the astral body into the spirit self or manas. By working on itself through powerful impulses, the life body is transformed into the life spirit or budhi. When the ego works down into the physical principle, Atman or the spiritual man develops from it.

The ordinary human being has the four limbs up to the I. Large parts of Manas are also usually already developed. In the course of his development, the human being will achieve the ability to independently develop the seven limbs of his being. Actually, the seven parts are only four limbs, because Manas is the transformed astral body, Budhi is the transformed etheric body, and Atman is the transformed principle of the physical body.

When a person wakes up in the morning until the moment he falls asleep at night, we have the four limbs in front of us: physical body, etheric body, astral body and I.

In the state of sleep and in the state of death, these four members are present in different proportions. The state of sleep is also called the brother of death. When a person falls asleep in the evening, all the things that the astral body carries, such as desire and suffering, joy and pain, sink into an indeterminate darkness. The I also sinks into an indeterminate darkness when a person falls asleep in the evening. For those who view the human being from the standpoint of spiritual science, the state of the sleeping person is as follows: the physical body and the etheric body are lying in bed; the astral body and the ego are lifted out. In today's human beings, the astral being and the ego do not yet have spiritual organs of perception. In order to perceive the world, they still need the organs of the physical and etheric bodies. Otherwise, he cannot perceive consciously. Naively, man does not say, quite correctly, “My eye sees, my ear hears,” but “I see” and “I hear.” The sense organs of the physical body are the instruments of the astral body and the I.

Sleep thus presents itself as that state of man in which the astral body and the inner man, the I, are in a purely spiritual world. Is the astral body inactive during the night? It is not. During the night it is outside the physical and etheric bodies. For those who can explore these things, it can be observed that the astral body works on the physical and etheric bodies of the person throughout the night. Its actual home is where it is at night. There are the forces into which it immerses itself during the night. During the day, it absorbs all kinds of impressions through the external senses: form, color, light and so on. All of this surges back and forth in the astral body.

The astral body is not yet in complete harmony with the physical body; this is what causes fatigue. This has to be removed at night by the astral body immersing itself in the forces of its spiritual home and refreshing itself. Once complete harmony has been established between the astral body and the physical body, a very different state will have been reached. The surging and swaying of the impressions absorbed during the day from the physical environment manifests itself in the evening as fatigue. During the night, the astral body works off the fatigue. We feel the consequences of this work on the physical and etheric bodies early in the morning. We can see the manifestations of what the astral body does during the night in the refreshment we experience in the morning. Even when the physical and etheric bodies are ill, the astral body has a harmonizing effect on the disturbed etheric and physical bodies during sleep.

Physical science may object to some of these things, but spiritual processes at work behind the facts do not contradict the results of scientific research. If, time and again, physical research wants to object to the teachings of spiritual science about spiritual and psychological processes, the following example of a similar assessment can be pointed out. Let us assume: A person gives another a slap in the face. A has observed that the first person had a fit of anger and was therefore tempted to give the other a slap in the face. But B says: “I saw his hand rise and move towards the other person's face, and that's why he slapped him.” The part about the fit of anger is nonsense! This is the verdict of physical research when it insists on the truth of external facts in the face of the results of spiritual research. We only recognize a small part of the world when we only judge and observe external facts. Everything that happens in the world, that physics researches, that external observation shows us, these are only the gestures of the soul life of the world. The situation is quite different for a person in death than in sleep. Then not only the ego dissolves with the astral body, but the etheric body also goes with it and only the physical body remains behind. During life, the etheric body is a constant fighter against the decay of the physical body. But the physical body disintegrates the moment the etheric body leaves it. Immediately after death, the ego, the astral body and the etheric body are together – for a short while. Not all people experience this togetherness right after death; for each person, it lasts as long as that person has been able to exist without sleep.

The experiences that a person has during this time are very strange. They literally feel how they grow out of themselves, become greater. During this time, they see all the events of their past life around them as in a large memory tableau. This moment is extraordinary. Only in exceptional cases does a person experience something similar during their lifetime. It may be that in the event of a strong fright, when he is close to drowning or falling, he experiences a loosening of the etheric body from the physical body to such an extent that the memory of his entire past life then comes to him. However, this is only the case if the ego and the astral body do not lose consciousness. The astral body must remain within the etheric body.

Another example of the etheric body being disconnected from the physical body in places is when a limb, for example a hand, has fallen asleep. Children have a very telling expression for this; they say: “It feels like seltzer water.” The seer knows that at this moment the etheric body is protruding from the physical body at that point. The different blood circulation is only a consequence of the etheric body being partially released. Like the fingers of a glove, we can see the etheric body hanging out of the hand. When someone is hypnotized, you can see how the etheric body protrudes to the left and right, hanging down like rags.

Perhaps some will say that these explanations are nonsense and consider them foolishness. It is very good when we can cite examples from people who might otherwise laugh at theosophy to support our stories about the facts of the spiritual world. Criminal anthropologist Benedikt recounts the following experience: When he was once close to drowning while bathing, he suddenly saw his entire life before him.

We can explain this fact, that after death a person sees their entire previous life in front of them, and the similar experience of a tremendous shock, as follows: the etheric body is, among other things, also the carrier of memory. In ordinary life it is connected with the physical brain. At the moment when the vehicle of memory is freed from the physical brain, but while the astral body is still within the etheric body, the whole of life presents itself to the human soul as a great tableau of memories. Bit by bit it fades away into darkness, and a second corpse remains of the human being. From the etheric or life body, something remains for him like an essence, like an extract of the great memory picture, as if the content of a large book had been summarized in one page. So after death, the essence of earthly life remains for us from this memory tableau; this is incorporated into the astral body on its journey after death.

Now the human being still consists of his ego, the astral body and the imprinted essence of his last life. If we want to know what fate the astral body has after death, we must remember the experiences of ordinary life. Let us see who actually experiences the enjoyment of physical things. That is the astral body, which uses the physical organs only as tools. For example, in the case of a gourmet, it is also the astral body that uses the physical organs only as tools. But it is the astral body that craves the delicious food. Let us imagine ourselves in the astral body after death. It has the same desires and instincts as it had before, but now it lacks the instruments to satisfy them. The astral body is now in a special situation. It has desires but no tools to satisfy them. The human being is in a state of burning thirst. The more a person depends on everything that can only be satisfied by the physical body, the more burning the thirst. This thirst lasts until the astral body can recognize that it must get rid of these desires. The time of burning thirst is called the Kamaloka time; Kama - desire; Loka - place. It is the sum of experiences that can only be satisfied by the physical body and must be given up.

When man learns to seek the Divine-Spiritual in the world, he will lack nothing after death. It is a method of shortening the Kamaloka time if one frees oneself from the lower pleasures and learns to let one's inner being be satisfied by spiritual interests. The highest by which man can free himself from the sensual in the sensual is art, true art. The more idealistic and spiritual the art that affects a person, the shorter the Kamaloka period. Art that is directed towards the external, the sensual, is not suitable for the whole of the human being. For one person it is relatively longer, for another person it is relatively shorter, the time in which he must unlearn what connects him to the physical world.

Then there is the shedding of a third corpse. After a long time, the human being discards the astral corpse. The ego cannot take anything with it on the further pilgrimage through life that is not purified by the ego. The unpurified, unprocessed parts of the astral body remain in the astral world. These astral corpses are always around us. People who are or have been closely connected to the material world leave dense astral corpses behind.

Some influence on a person comes from the fact that he walks through spiritual entities, that his soul is permeated by such spiritual entities. These also include such astral corpses. Because if a person is not armed against it, he is open to such influences. A restlessness arises in him, perhaps also bad impulses. But a good person, full of character, will not succumb to these harmful influences.

We have now followed the human being to the point where only the ego remains, with the purified parts of the astral and etheric bodies. Now a purely spiritual state occurs, which is called devachan. The human being is stripped of his covers; he is a purely spiritual being. We now still have the I before us. It has sprung out of the bodily sheaths and has become spiritual in itself. The I in man is almost like a plant that has been enclosed in crevices and has been freed and unfolds freely. The I unfolds in all directions when the astral corpse has fallen away. It feels a bliss of the deepest kind.

If we want to get to know these feelings, we have to compare them with a feeling that is only a very weak echo of these feelings. When the hen on the egg uses her body heat to guide the developing being towards maturation, we have a small something in this feeling of bliss that the I experiences during this time.

Then comes the time when the fruit ripens, as an extract of the last life. It is not for nothing that the I has absorbed this extract of the last life. The I has absorbed the world in a thousand and one impressions. The I has faced life with the intellect and the mind. Everything it has absorbed is compressed into this small extract, and this extract has become a creator through the feeling of inner bliss.

The I is preparing to build a new human being. We have built ourselves as we are. Only the outer disposition and something of what is in the etheric body has been passed down to us by inheritance. What we have already seen developing in the child's body took this long time after death to utilize the fruits of the last life. Every time after death, the human being takes with them an extract of their last life. Each time, the human being builds a new life through what they have experienced. In addition to what we have brought with us from previous lives, after death we take with us the extract of our last life. The ego experiences this bringing in of the fruit of the last human life and its use as a blessing. So the ego works to use this fruit of the last life to build a new human being. Physical inheritance provides the building blocks. How they are put together comes from the last life. The extract of the last life contains the design of the new life.

But after death, people have more to do than just occupy themselves with themselves. If we look at the development of the earth, we have to realize that everything on earth is changing. People will not reappear on earth until they can have new experiences on earth. Imagine Europe a few centuries before Christ, when everything was covered with mighty forests, and how every corner of the earth has changed since then. The face of the earth is constantly changing, and so is the cultural face of the earth. Our children learn something completely different at school than the children of ancient Rome learned. The face of the earth has also changed in spiritual and mental terms. Where are the forces that bring about these changes?

The forces that transformed the Germany that existed in the first centuries after the birth of Christ lie in the spiritual world. The co-workers in this change are the people themselves. After death, they continue to work on the physiognomy of the earth. The seer sees how the earthly beings are surrounded and enveloped by the bodiless human beings who are preparing the soil into which they will be born into a new life. In the physical life, we build cities, construct instruments, machines, and so on. But after death we transform the face of the earth. We prepare the bed in which the human being will be embedded when he is ready to take on a new form. We see the human being creating in the spiritual world; he is one of the architects, one of the co-creators in the transformation of the earth.

It takes a long time for the earth to change in such a way that the soul returns to a completely different scene. Once man appeared for the first time in the earthly body. Before that he was in a purely spiritual world, in the bosom of the Godhead. What man experiences in the physical body in the physical world can only be experienced within the physical body. With each life he adds a new page to the previous one, so to speak. At the end of his incarnations, these earthly experiences are added to his soul, and he lays them down before the altar of the Deity.

As long as the human being can be enriched by special forms of earthly existence, he embodies himself. This is how the individual life is comprehensible. It is an effect of previous lives and is a preparation for a later life. This law was not created for brooding, for idle speculation and for looking back at the past without taking action. This law tells us: the experiences of this life are the consequences of previous lives and the preparations for later lives. If I am in need and misery, then this is the preparation for later experiences. This is a law of life that knows how to solve the riddles of life in a wonderful way.

If someone, invoking this law, were to object, as sometimes happens, that one could not then help someone who is in need, then that is completely nonsensical. Just as a merchant's balance is a specific one, but a new item can be entered on the debit and credit side every day, so you can take stock of all your good and bad deeds at any moment in your life, but a new item can also be added to either side at any moment. It is never out of the question for us to add completely new items. Through the law of karma, we are able to help people. It is a law that gives impetus to life and mobilizes all energy. The law of karma is often misunderstood from two sides: from theologians and from some theosophists. The theologians object that salvation was brought to all of humanity by Christ Jesus, and therefore people cannot do anything themselves for their salvation. On the other hand, many a theosophist believes that he must oppose the teaching of redemption through Christ Jesus because he believes in the law of karma. But if he understands the law of karma correctly, then he knows that you can always add a new item to your life account and that you can therefore always help another person. Thus, the more powerful a person is, the more he can help other people. A mighty being, such as Christ, can have an effect on an infinite number of people. The act of redemption is inscribed in the karma of all humanity. The law of karma is in beautiful harmony with the redemption of Christ Jesus.

The most beautiful instrument for comprehending the great religious truths is Theosophy. Through it, the modern human being receives the form that is right for his soul.

The meaning of life arises when we recognize that which is behind life and incorporate it into the impulses of our actions. Theosophy is for energetic people who want to create in this life. When we learn to recognize spiritual forces, we also learn to introduce them into life. The theosophist is indifferent to arguments for or against Theosophy based on the usual dialectical arguments. What matters for Theosophy is that it becomes an instrument for life, that it increasingly intervenes in life. In the next period of cultural development, it will become clear what people owe to Theosophy: that people become joyful in their work and hopeful through Theosophy.

Theosophy is a remedy for humanity. If it proves to be such, then it needs no other logical proof. If Theosophy has a healing effect on people, then it will be proven by the facts of life.

It has been more than 100 years since Schiller made the momentous statement: “Science and philosophy will continue to go their separate ways for a long time, only to come together in harmony in a distant time.

Have we come closer to the period of reconciliation in some respects? As a philosopher, Schiller came to the confession and observation that spiritual life is behind the physical.

What we call theosophy today brings us a different kind of knowledge of the spiritual world. Science, too, has experienced a lot in a century. That knowledge of the spiritual world shines into what is important to us, it speaks to our feelings and emotions. It might now seem that we are far from an understanding between science and philosophy. Those who only half understand a theosophical lecture or read about it often think that theosophy is empty chatter, a fantasy, and the theosophist who is under the influence and hypnosis of the scientific creed finds this justified. For many, theosophy is a temporary folly.

Today I want to give you a picture of the real situation today between natural science and spiritual science. I will sketch out the picture of natural scientific views and show you, firstly, the contradiction and how Theosophy stands in relation to it. Secondly, we will see how human life stands in relation to it.

What is the basis of this world? First, let us see what the mind can make of it. If we look around, we are surrounded by the world of sound, the world of colors, the world of smells, tastes and feelings. All of this assails our senses. Now, in the course of the nineteenth century, a certain scientific creed has emerged. In our educational institutions, the image is no longer emphasized so strongly, but through books and many other channels, it has become so widespread that it is generally assumed to be true. This raises the question of what lies behind these perceptions. From a seemingly fully developed scientific premise, it is assumed that all this diversity actually exists only in our sensory perception.

Many emphasize that, for example, color only exists in us, while outside there is only vibrating, moving matter. Color arises from ether vibrations. If we close our eyes, there is no red, only colorless moving matter. If we continue in this direction and assume that all beings lose their eyes, there would no longer be any red, only colorless, vibrating ether matter.

This has been imagined not only in relation to color, but to all sensory perceptions. At that time, for example, it was said: If you dip your hands into a kettle of hot substance and feel warmth, this perception is only contained in your feeling; in the kettle is only moving matter. If there were no eye, the world would be dark and colorless, only moving matter. If you take away all beings, what remains is moving matter. — You also said: Behind the diversity of our perceptions, the world is filled with colliding particles of matter; they give color and warmth.

In their time, there were some consistent scholars who are not held in particularly high regard today, but who had the courage to think these ideas through consistently and draw conclusions. Büchner, [Vogt], Moleschott: what did the image of the world reveal to them? It follows that man also consists of nothing more than moving atoms and molecules.

What happens then? Here you are, there is the world, and there arises the whole world that you imagine. It is impossible for this to remain mere theory. For these thinkers, it did not remain theory. They said: If man is nothing but swirling matter, then death is a falling apart, and all existence that is supposed to continue is a delusion. They regarded all talk about immortality as playing with words, and thought it should be consigned to the past.

Helmholtz, a cautious thinker, regards all sensory perceptions as signs of objective existence.

It was now found that these substances, which surround matter, can be broken down, and 70 different substances were distinguished. They said to themselves: All matter in space is divided into the smallest parts, into granular matter. They imagined that water is formed in this way: oxygen and hydrogen face each other in the smallest parts, and when they march through each other, they embrace and are water.

So what is eternal after all? Eternal is only the atom of a simple element. Science makes the atom its fetish, its idol. Everything else is a rising and falling of matter. Everything disappears in death, the world is haze and fog, behind it lies the eternal atom.

Now let us consider the second question and see how human life relates to it. When the question arose: Where did man come from, where did he come from? – it was found: Man originated from lower, imperfect creatures. It was said that speech, thought, and moral sense are only a development of what the animal also has. The animal has a voice and shows memory; the dog shows an echo of religious feelings in the loyalty with which it worships its master; these are echoes of the feelings of man towards his God.

Let us, instead, replace these with the two images of the theosophical world view. For them, color, warmth, properties, are real existence. We can experience color, sound, smell, taste, feeling; and when we find them, like color, hardness and so on, in a thing, we recognize a material body. For the theosophist today, these sensory perceptions are something that can be experienced and learned. The one who sees spiritually sees the active spirit.

Just as ice is related to water, so is matter related to spirit in spiritual research. Theosophy sees, roughly speaking, condensed spirit in all matter. Sound, color, even movement is condensed spirit. What we see behind it, we know because we experience it ourselves. If we search within ourselves, we feel spirit; we see the active spirit in things, the spirit of whose substance we ourselves consist.

What does spiritual science have to say against the atomistic worldview? We ask: What is the atom? We cannot regard as reality that which is not colored, that which does not taste, for these are not qualities of the atom. The atom has no color, no, for this is caused by the movement of matter. The atom would be a figment of the imagination if it were presented as reality.

What is the attitude of natural science towards this atomistic world view? Du Bois-Reymond expressed himself in a lecture to the effect that I am briefly hinting at here, that the genuine, true natural scientist traces everything he perceives in the world back to moving matter. He said something at the time that is important for spiritual science today. He repeated Leibniz, who said: Imagine that the human brain is so large that you could put yourself inside it. If the soul has the perception that I see red, I smell the scent of roses, I hear the sound of an organ, then one could examine how certain parts of carbon, nitrogen and oxygen move. The movement in the brain could also be seen, but the sensation of “I see red” cannot be understood. Du Bois-Reymond says: A bridge will never be built, it is never possible to see how the atoms move. He concluded his observation as follows: Let us now consider a sleeping person. For him, the experience of “I see red” has sunk into an unconscious darkness. The natural scientist can explain what is lying in the bed, but when “I see red” arises in the morning, we cannot build a bridge to this sensation. “Ignorabimus” — we will never recognize. The natural scientist can never build a bridge to the spiritual.

Here is another view. I will tie in with a natural science meeting. In his speech ‘Overcoming Materialism’, the chemist Ostwald showed that the assumption of a material behind the phenomenon makes no sense. What lies behind it is forces, energy. When you receive a blow, you are first interested in the force of the blow. Thus a sum of force took the place of a sum of atoms. We see from this how a doubt arose in the mind of a natural scientist. Then a natural scientist came up with the idea that man descended from apes, from imperfect living beings.

What does spiritual science have to say in place of this view? What is man in his sleep to spiritual research? It would be nonsense to think that the sum total of experiences disappears in the evening only to reappear the next morning. What is the carrier of “I see red” is not united with the sleeping person. In the theosophical view of the world, we recognize four real parts of the human being: physical body, etheric body, astral body and the “I”. The physical and etheric bodies are, roughly speaking, a condensed astral body. The astral body is nothing more than a tumult of pain, joy, suffering, and inner experiences. Material processes are the effects of spiritual processes.

In response to this, it has been said: You don't imagine that pain and suffering resonate freely in space? This “great foolishness” is true.

What is the material effect of the spiritual? I will mention two processes: the feeling of shame and the feeling of fear and terror. These are mental processes. The blood is distributed differently in the organism.

There is a materialistic world view: pragmatism – a combination of cause and effect – which says: a person does not cry because he is sad, but he is sad because he cries.

They know that the emotional process of feeling fear causes material effects. What today appears to be only a kind of residue was present to a much greater extent in the past.

What is the sleeping human being for spiritual science? Physical and etheric body. The astral body with the ego is elevated. In the future, when we have developed astral qualities, we will know more during sleep than during the day. What does the astral body have to do at night? It is busy removing the accumulated fatigue. The materialist will also say: Don't you know that science knows the reasons for fatigue? The answer to this is a [parable]: a person gives another a good slap in the face. A third person says: I know very well that anger is the reason. The other person says: You fantasist, you are talking about emotional events, I only saw him raise his hand and strike.

Man started out as spirit. Let me give you an image of the development: Imagine many lumps of water. Suppose a part inside formed into ice lumps; in some the ice lump would fall out, in others it would be retained. In the latter case, the ice lump can become larger and larger. Now some of these would let a larger ice lump fall out. Those that fell out remained on their step, those that remained inside continued to develop until each had created its own image in the water. That is the image of man.

The astral man forms a tiny physical body for himself. Some of them fell out. Today these are the most imperfect creatures. In others, in whom the development continued, where more was forced in, the fish emerged; then other animals followed until the development of man. He left the stages of his continuous development behind in the animals. They are degenerated developments of man.

Perfection consists in his expressing in an external material image that which he previously had only internally.

What does science say about its own image of the origin from the ape? Some naturalists have come to the conclusion that, no, when we look at the ape, we can no longer justify the assumption that the ape is the ancestor of man. We cannot find the intermediate form. We can only follow the mammal downwards, man is in the ascent. Thus, natural science is on the right path. It can only not yet imagine that what forms man is of a spiritual nature; but we see it in the direction of seeking man's origin in the spiritual.

But a new discovery has brought about a revolution in natural science: radium. What does this discovery hold for us? The fact that there are substances that have very different effects, effects on photographic plates, among other things. These effects are produced by gas emissions and electrical air. It loses this property after some time and then regains it. It is the uranium salt.

I mention here what natural science has learned about transformation. It has been forced to the following: It used to proclaim: the atom is eternal, indestructible. Now it has learned: this atom decays, becomes fragmented.

And the matter went further. The English scholar Ramsay shows how diverted substance passes over into quite different substance, into the metal helium. Here one would like to say: There the dreams of the old alchemists have been fulfilled. But if one substance passes over into another, what has become of the eternal?

In his lecture on the philosophy of life, Balfour, the English minister, declared that the atom is electricity flowing in space.

Others have said: When chlorine and copper combine, something else happens. When they march together, heat is released and flows out. The strange thing is that this heat must be the same when chlorine and copper separate. We imagine this as sacks that are puffed up with warmth. If you release them and then give them warmth again, they will puff up again. Atoms are shells, their interior is warmth. They themselves are nothing but condensed warmth. Today, science calls matter condensed electricity. It is on the way to recognizing matter as condensed spirit.

Thus we have seen in two areas, firstly, a transparent and clear picture of the world, and secondly, that the facts of natural science point to the spiritual.

The doctrine of the atomic world is based on fantasy. Theosophy is a dissolution of all fantasy. The facts themselves will shine in and show how the atom is being split. Natural science is on its way up to spiritual science. We see how Theosophy shines in, and what our eyes see becomes explainable up to our physical existence.

We stand at the threshold of a new era. In those days, natural science was earthbound; today, through the latest research, it is being pushed up to the spiritual.

Natural science and philosophy must be reconciled. It will come to the true salvation and progress of the human race.