The Rudolf Steiner Archive

Dr. Steiner: Do any of you gentlemen have a question you would like to have discussed?

Question: I would like to ask what the world was like in primeval times. Had the planets Venus, Mercury, and so on deposited various metallic substances?

Dr. Steiner: If this is considered simply in the way it is frequently stated in old books—in the new ones nothing is said about it, except in our anthroposophical books—that the planet Venus has something to do with the copper deposited in the earth, for example, then this is merely a matter of belief. People gain nothing but a mental image of it by being told that though it was once known by men of old nothing is really known about it today. When something like this is to be discussed, one must really go into it in detail. I would like to call your attention to the fact that modern medicine also no longer knows much about these things. Only a few centuries ago when symptoms of illness appeared in people, the great majority of remedies were based on the use of a metal or one of the plant substances.

Nothing has remained of this knowledge except that for certain symptoms, which appear particularly in syphilis, quicksilver, or mercury, must be employed as a remedy. One therefore makes use of mercury. Please note that nobody in medicine today can really explain why mercury is effective; it is used simply because it has been seen to be effective. Regarding this effect of mercury on syphilitic diseases, one must also mention that in recent times a number of other medications have replaced mercury. The not entirely irreproachable effectiveness of the famous new remedies that have replaced mercury today has already been recognized, and medicine will soon return to the mercuric remedies.

You can be convinced in a remarkable way that the instinct for healing—not today's science but the instinct for healing—works in mercury in a very strong way. There are certain regions in which people who were not doctors but acted out of their instinct for healing treated a syphilitic illness in the following way (today this rarely happens, but three or four decades ago it still occurred). They took animals that live partly underground and that therefore take in some dirt along with their food, animals such as salamanders, toads, and similar creatures. People took these animals, dehydrated and pulverized them, and then gave this preparation to syphilitic patients. This was a kind of remedy.

Now, on the face of it, this is completely incomprehensible. It becomes comprehensible only when one knows that in some regions these toad remedies do not help syphilitics while in other regions they are most effective. When one investigates these regions where it is effective, mercury mines are found in them. It is curious that in regions where mercury is present, the animals absorb it with their food, and it is the mercury that effects the cure. It is not the toad but the mercury that the toad has consumed and assimilated into its body that has the healing effect.

You become aware of two things from this. First, that a remarkable instinct for healing is present in people who are not as yet spoiled by ordinary science; second, that if a living creature absorbs something—and a toad is indeed a living creature—it permeates its whole body, it spreads through its whole body. This is true to an even greater extent in the case of humans. Since we used the example of mercury-based remedies, I would like to mention the following.

Only in the last few decades have matters terribly declined in medicine as they have today. It was better when I was a little boy. In Vienna, there lived a splendid professor of anatomy, Joseph Hyrtl, who still knew a little—not very much, but still a little—of the more ancient medicine. When, in his clinic, he had the corpses of people available who at one time had undergone mercury treatments, he would break their bones open and show his students that little drops of mercury were deposited in them. This is how a substance that a person absorbs spreads throughout his body. It is the same in other living creatures, and so toads that had assimilated mercury into their whole bodies could be pulverized and used as a remedy against syphilis.

Now I will tell you how men hit on the idea of using mercury. for such illnesses in earlier times when science had a totally different character. When you observe the planetary system the way we know it from school, the sun is here in the center; near to the sun, the planet Mercury, a somewhat small planet, circles the sun. A little farther out, Venus circles the sun. Mercury is a small planet, and its orbit around the sun takes place in a short time, about ninety days. Then comes Venus, and it circles the sun more slowly. The next planet circling the sun is the earth. Beyond the earth is Mars. Then come a great number of tiny, miniature planets in orbit beyond Mars. There are hundreds and hundreds of these tiny little planets; they are in orbit. I would have to sketch a lot of planets, but they are not that important and lack the great significance of the larger planets. After these planets come Jupiter, circling the sun, and still farther out, Saturn. Then come Uranus and Neptune, but these two planets were discovered most recently. I need not sketch them, since they circle much farther out and their orbits exhibit such irregularities that in reality they cannot be counted among the planets even today. This is how the planets circle the sun, just as our moon circles the earth. It circles the earth just as the other planets circle the sun.

Now, astronomy today looks at such a planetary system without paying much attention to the influences that these planets have on the beings living on the earth. One calculates the position of a planet for a given time so that a telescope can be turned toward it. This can be calculated. One can also figure out how fast a planet moves. One can calculate all this. It is with these calculations that people are concerned today.

You see, however, that in the evolution of an entire universal system, a few millennia are not a long time, and it was only twenty-five to thirty-five hundred years ago that people looked upon the planets in a completely different scientific way. At that time the following was done. Illnesses, for example, appeared in which, due to thickened blood—I shall tell you why directly—people were afflicted with problems of the intestines. I can't go into detail concerning these critical illnesses now, because when these observations were made in ancient times, they were not as extensive as they are today. But in an illness of which observations were made in Babylonia, Assyria, Nineveh, and so on, even in Egypt, people became afflicted with an intestinal disorder that was due to thickened blood, to abnormal processes in the blood. Blood was present in the stools; typhoid-like diseases were after all much more common in ancient times than they are nowadays. Let's assume that the ancient doctors, who were also philosophers, had to study such diseases. They didn't wait until the patient was dead, because they knew that once a person had died, the cure was not applicable. So they did not examine those who had died of typhoid but proceeded differently. They noticed that patients suffering from cholera, typhoid, dysentery, or such felt better at certain times, and at others their overall condition took a turn for the worse. So they concluded that typhoid sometimes take? a good and sometimes a fatal course. There are some people who, when they fall ill with typhoid or cholera, occasionally undergo terrible attacks of dizziness almost to the point of losing consciousness; then events take a most critical turn. Some patients retain consciousness, however, and their heads remain clear. These patients can be helped.

Now, the ancient doctors maintained that man not only lives and depends on the earth but is also dependent on the entire universe. They therefore made the following observations. We can use here the planetary system taught us in school. Here is the earth with the sun's rays shining on it. The sun's rays fall on the earth. As you know, man depends much on sunlight, and we have always used this as a basis of our studies here. Now, these ancient doctors didn't put such great emphasis on the sun, because they felt that its effects were quite obvious, but they observed people who had severe diarrhea, for example, and they noted that some of them suffered attacks of dizziness at certain times; their heads became foggy. The heads of others who suffered from severe diarrhea remained clear, and they only became a little dizzy. These doctors realized that this difference was related to the time the illness occurred. At certain times, nothing could really be done for these patients; without fail, they became very dizzy and then died. At other times, the diarrhea took a lighter course.

So these doctors began to observe the stars and found that in those times when these typhoid-like illnesses took a good course, the planet Venus always stood in such a position that it was blocked by the earth. If the earth is there (see sketch on left), Venus can be located here. If a person is located there on the far side of the earth, no rays from Venus reach him. Since the light of Venus can't pass through the earth, the earth covers Venus for him. The ancients, of course, recognized this, since they could not see Venus, as it was blocked by the earth. Now, they continued their observations and discovered that the prognosis was good for a person ill with typhoid in the times when Venus was blocked by the earth. When Venus was not blocked, however, the typhoid patient was subject to Venus's light in addition to sunlight (see sketch on right). Then the prognosis was bad; the head became dizzy, and the typhoid could not be cured.

Having learned this, these doctors said that since Venus' shining rays pass through the earth, something must be contained in the earth that alters Venus' rays. Now they began to experiment, not with dead people but with patients who were still alive. Nothing happened to those ill with typhoid when lead was given. Regardless of Venus' position, remedies of iron also made no difference. When a typhoid patient was given copper, however, it had a remarkable effect. It offset the dizziness, and the patient began to recover. Aha, said these ancient doctors, copper must be contained within the earth somehow. This copper works within the earth and influences the course of typhoid in a way opposite to that of the detrimental influence of Venus' rays. When these rays hit a typhoid patient directly, they aggravate the effects of the disease, but when copper is given to them, it impedes the progress of typhoid. They now concluded that Venus in a certain way is connected with copper. It was not as if they had held seances and a medium had told them to use copper in cases of typhoid. Instead, they made observations of a kind no longer made today, which were based on an ancient instinct and functioned just as scientifically. So they concluded that in the earth there is copper. This copper is related to the force emanating from Venus. This is seen in the special effect it has on this illness.

They made other observations as well. Take, for example, the case of a patient with problems of vision, a disturbance in the eyes. People can get ailments of the eyes in which vision can become blurred; the pupils can contract. One can have any number of eye ailments. Now, the ancients again experimented and discovered that when the earth blocks Jupiter, eye problems improve more than if Jupiter shines directly on the earth. They explored further and asked what it is that is in the earth that counteracts Jupiter, and they found that it was tin, particularly when tin was extracted from plants.

Gradually, based on the effects on the human being, they thus discovered the correspondence between the planets and the metals contained in the earth. They found that Venus is connected with copper, Jupiter with tin, and Saturn with lead. They found that cases of bone diseases, which can also appear in lead poisoning, have something to do with the rays from Saturn; so, for Saturn, they discovered the effects of lead.

For Mars, which has something to do with ailments of the blood, it was easier to find the corresponding metal, iron. Therefore, Mars = iron. For the moon, which stands in a completely different relation since it orbits the earth, they discovered something similar, namely, silver: moon = silver.

Now, this way of looking at things was completely abandoned later on. Do not assume, however, that it was long ago that such observations were abandoned; it was only three or four hundred years ago that these observations were no longer made. In the thirteenth and fourteenth centuries these observations were still made. What was the conclusion? People told themselves that everything that is now separated into the different planets was once contained within one primordial mash [Urbrei], one universal mist. This concept is quite accurate; it is only wrong to picture that everything can develop out of such a universal mist without spiritual influences. Otherwise one imagines the great universal schoolmaster who controls everything, as I have told you earlier! No, but it was once known that everything was at one time dissolved in a kind of primordial mash. p here was no sun, moon, or earth; they were all dissolved in the primordial mash and separated only later.

Through the copper contained within the earth, the planet Venus still exerts an influence. When Venus was still dissolved in the primordial mash, it had a special affinity with copper. It was at that time that this bond between them arose. When the moon was still dissolved in everything, silver stood in a special relation to the moon. This knowledge was not a divine revelation, however, nor was it based on arbitrary, authoritarian dictation. Rather, it was founded on ancient observations.

It was due to special circumstances that syphilitic illnesses came into being; in modern centuries, the so-called civilized peoples came into contact with primitive peoples, and there was an interbreeding, a sexual interbreeding of the civilized with the primitive peoples. These syphilitic illnesses were less prevalent when the peoples of the earth were more segregated into races. The way illnesses have arisen, as with syphilitic illnesses, is that something first causes them, but then they reproduce themselves. They become contagious. Something originally must have caused them to arise. The syphilitic illnesses arose through individuals of different races interbreeding sexually with one another. A syphilitic infection cannot occur, for example, except through a small, concealed lesion or worn tissue through which the contagious substance may enter the blood stream. The contagious syphilitic substance can be smeared on the skin, but if the skin is completely impermeable an infection can't occur. An infection can arise only when the skin is so worn or broken in some spot that the infectious substance can enter through it. You can understand that the infectious substance of syphilis must first have originated where contrasting foreign bloods intermingled. After that, the poison naturally reproduced, but it arose originally when a great interbreeding increasingly occurred among different peoples. It would probably be interesting to explore the statistics of case histories of this illness in a certain part of Europe that employs various exotic peoples, since the occurrences of sexual excesses with them cannot always be prevented.

You see, isolated cases of syphilis have also occurred in the past, but the more numerous incidents are of recent date. They also occurred, however, in that age when something was still known of the ancient science. Observations then showed that syphilitic patients improve when Mercury is blocked by the earth. So it was discovered that quicksilver, or mercury, is related to the planet Mercury. In this way the metals were gradually assigned to the planets:

Mercury—quicksilver, or mercury
Venus—copper
Jupiter—tin
Saturn—lead
Mars—iron
Moon—silver

People told themselves that when everything was dissolved in the primordial mash, it was the Venus substance that caused copper to be deposited in the earth, and it was the moon that caused silver to be deposited in the earth.

You see, such observations can be extended. It is remarkable how, at a certain time, it became fashionable in particular circles to make a secret of this ancient science. To this day there are books that a person without knowledge of anthroposophy cannot really read, because he wouldn't be able to make anything of them. All kinds of things are written in them, but people no longer know how to read them today. A Swedish scientist, for example, obtained such a book by Basilius Valentinus, which is rather old, and, in writing about it from the standpoint of today's chemistry, he said that what Valentinus had stated was the purest nonsense. He is right to say this, of course, because chemists today use the terms mercury, iron, and so forth, in such a way that they have no reference at all to the human being. A chemist, therefore, though he may be a genius, cannot make anything of what is written in books such as those by Basilius Valentinus. He cannot help thinking that he is quite right in saying that it is complete nonsense.

This is not really so, however, because Valentinus still wrote in an age when, for example, it was known that a woman's period occurs every twenty-eight days, as does the full moon. The ancients were certainly clever enough not to attribute a woman's flow of blood to the moon's influence. They told themselves, however, that its rhythm was the same, so there must have been a connection somehow in earlier times. Now man has freed himself from this connection. This is something they knew, but they realized that a woman had a similar rhythm to that which the universe has in the moonlight.

They also knew that when a woman who is having difficulty giving birth and has been in labor for a long time is given a medication containing silver, the labor pains become less severe. This was known. It was also known that if there were no visible moon, it being blocked by the earth, as it were, a woman who might have a difficult time giving birth would not have such a painful labor. The influence of silver thus was seen to be connected with the moon.

In Basilius Valentinus' books, “moon” is often written in the place of “silver,” and “silver” instead of “moon.” When this Swedish scientist reads that, he obviously can make nothing of it, regardless of how well informed he is about silver and how it works in a chemical process. It is a complicated matter. You see, the one who wrote the works of Basilius Valentinus was a Benedictine monk. Such things as this science were nurtured to a significant degree in Benedictine monasteries in past times, and Benedictine monks were extraordinarily clever in such things.

Today, a Father Mager, who is also a Benedictine monk, travels from one German city to another giving everywhere the same lecture against anthroposophy. Everywhere in the German cities this Father Mager harangues against anthroposophy. Just recently he was in Cologne. The enemies of anthroposophy differ greatly from one another. When the Jesuits speak against anthroposophy, it differs from what the Benedictine monks say against anthroposophy.

Indeed, this is how it is today. The Church suppresses a science that reaches beyond the earth. Gentlemen, do you know what began in a particular time? In a particular time, the Church authorities began to conceal and gradually suppress this science that had flourished in the monasteries. Such a science requires a great deal of time, but the monks had this time; they cultivated this science and thereby were quite useful to humanity in the past. Gradually this was suppressed, however. This suppression of the spiritual science often came about in this way.

Today's secular scientists now condemn this ancient science without realizing that a direct line leads from such monks of the Church to them. When monists stand up against anthroposophy, they naturally also object to the Church, but they do not realize that they are its proper pupils. Today's scientists are, in a certain sense, truly Benedictine or Jesuit pupils. They never attended Jesuitical seminars, because such thinking really can be absorbed in the outside world. This is naturally something that must also be taken into consideration.

From what has been said, you can see that the earth on which we live and that yields its various metals to us was crystallized from the primordial mash. What we behold outwardly as the planets, however, has remained behind as metals in the earth. What the earth once did together with Venus has remained in the metal copper. To heal with copper—this is what is accomplished specifically through Venus.

Metals extracted from plants today are especially effective in healing. A metal deposited in the earth has hardened and has lost some of its potency, although it is still effective against head ailments. But copper from the leaves of a plant known to contain quite a bit of it—the amounts are always small, but one can say “quite a bit”—is especially effective. There are such plants in the leaves of which copper is dissolved. If remedies are then made from such plants, they are particularly useful in intestinal disturbances that are due to a thickening of the blood and that lead to typhoid, dysentery, and the like.

This is how healing is related to what can be known about plants. You can see that today things are no longer in order when even the thickest book on botany, although containing all kinds of information, nevertheless lacks the most important instruction medical men should have; that is, there is no mention in these books of the metals that are dissolved in blossoms or roots. If at all, they are noted only in passing. This is a most important point, however, because it shows us that a plant that still contains copper today, for example, is related in its growth process to the planet Venus; it actually opposes the force of Venus and develops its own Venus force by absorbing copper into itself.

We can thus say that once there was a connection between the earth and all the planets that circle the sun today, and this influence has remained behind in the metals. This is what can be said first in reference to this question.

From the foregoing, you can see how important it is to refer back to observations of this kind that existed in the past. We are no longer in the same position, however, that they were in then, because we no longer possess the instincts for healing they once had. Only oxen, cows, sheep, and other animals, not human beings, have really retained a marvelous healing instinct, and they avoid eating harmful things and pass up anything that wouldn't be good for them. This is no longer possible for a human being, since he no longer has the healing instinct. Today, by the roundabout way of a spiritual science, we must once again learn to recognize how everything in the planetary system and in the universe, is connected with the earthly plane. Here one must begin at the beginning, one must truly begin at the very beginning.

One must realize the following, for example. One must begin with illnesses that take hold of the human abdomen. If one has such an abdominal illness, one comes to know that the substances present in the blossoms or the highest leaves of plants are especially helpful. Good remedies can be produced for illnesses of the abdominal organs by extracting certain substances from the blossoms and leaves of plants.

Substances taken from the roots of plants, however, provide especially beneficial remedies for everything connected with the human head. Matters are reversed with plants and with the human being. With plants, the roots are at the bottom and the blossoms are at the top. Man, however, is an upside-down plant. What is root element in the plant is actually in the head of the human being, and the blossom element is more in his abdominal region. You can see this even in the external forms. Man has his head at the top, and his reproductive organs are below. The plant has its roots below, while the blossoms, containing the organs of reproduction, are above. This drawing will help you to understand this. Here is the human being; here at the head I draw the root of a correspondingly large plant; here are the stems and leaves. Then, with the blossoms, I come to the abdominal organs. An entire plant is contained within man. The only difference is that it grows from the top downward in him. In a certain sense, man is also a plant. Isn't this apparent? It really is so obvious that everyone must see it. The animal, however, is between the two; in it, the plant is in a horizontal position.

This is really not just a picture; the plant is truly contained within man. Of course, it develops in accordance with the human form. But imagine that I were to draw this plant in detail, sketching a real bulbous root and the various branches—in other words, a real tree. It would be inverted, however. Here it would have its branches, and the outermost tips would wither a little here and there; there you have the nervous system! The nervous system is truly an inverted plant within man that is continuously dying a little.

Now, we know that plants grow out of the earth. First, there is winter, then come spring and summer that coax the plants from the earth. Within the earth is the winter's force. Through this the plant forms its bulbous root and has its root force. Then comes the summer's force, and the plant is coaxed upward; it is from the earth's circumference that the plants are drawn forth. Within are the metals—copper, let us say. The sun cannot do anything but coax forth a plant from the earth. Then, once the plant has emerged, it defends itself against the Venus forces. The force of winter from the earth and the summer's force from the universe together make the plant grow.

The human being, however, must have this winter force within his head in order that this root of the nervous system grow downward throughout the year. Since a baby, for example, can be born at any time of year, this force must be present in man's head in summer as well as winter. In our day he cannot in summer receive from outside the winter force in his head. This really implies that in primeval times, when the earth was still one with the other planets in the primordial mash, the human being must have absorbed this winter force, which has been handed down to this day. Man owes the winter force in his head to those most ancient times. The head of man was really made in ancient times and today remains the same. So we again find that man's head must be related to what arose on earth in ancient times and today has become completely solidified.

Go out into the primal mountains of central Switzerland and you will find granite and gneiss to be especially prevalent. The most active element in granite and gneiss is silicic acid, which is present in quartz in pure form as silicic acid, or silica. It is also the oldest substance on the earth and must be related to the human head forces. This is why illnesses of the head can be most readily cured with remedies made of silica; one can approach the human head thereby. In the age when silica still played a particular role on earth within the primordial mash and was not as hard as it is today in granite and gneiss, rather flowing like a liquid, the force present in the human head was formed—the winter force—and it has been preserved ever since.

So one must really present information about the human being taking into consideration the natural history of the whole earth. This is still connected with the question you asked, gentlemen, and with what I wanted to tell you about it. So long!

In order, gentlemen that the last question may be thoroughly answered. I will, as far as possible, say something about colors. One cannot really understand colors if one does not understand the human eye, for man perceives colors entirely through the eye.

Picture to yourselves, for instance, a blind person. A blind person feels differently in a room that is lighted and in a room that is dark. Though it is so weak a matter that he does not perceive it, yet it has a great significance for him. Even a blind person could not live perpetually in a cellar, he would need the light. And there is a difference if one brings a blind man into a bright room with yellow windows, or into a dark room, or into a fairly light room which has blue windows. That acts quite differently on his life. Yellow color and blue color influence life quite differently. But these are things which one learns to understand only when one has grasped how the eye is affected by color.

Now from what I have hitherto put before you, you will perhaps have realized that two things are most important in man. The first is the blood, for if man were not to have blood he would have to die at once. He would not be able to renew his life every moment and life must be every moment renewed. So if you think away the blood from the body, man is a dead object.

Now think away the nerves too: man would no doubt look just the same, but he would have no consciousness; he could form no ideas, could will nothing, would not be able to move.

We must therefore say to ourselves: For man to be a conscious human being he needs nerves. For man to be able to live at all he needs blood. Thus blood is the organ of life, the nerves are the organ of consciousness.

But every organ has nerves and has blood. The human eye is in fact really like a complete human being and has nerves and blood. Imagine that here [a drawing was made] the eye protrudes, and in the eye little blood-arteries, many blood-arteries spread out. And many nerves too spread out. You see, what you have in the hand, that is, nerves and blood, you have also in the head.

Now think: the external world which is illumined works upon the eye. By day at any rate the world in which you go about is illumined, but it is difficult to form an idea of this wholly-lighted outer world. You get a true idea when you imagine the half-lighted world in the morning and evening, when you see the red of dawn and evening. Dawn and the sunset glow are particularly instructive.

For what is actually there in the glow of dawn and evening? Picture to yourselves the sunrise. The sun comes up, but it cannot shine on you direct as yet. The sun comes when the earth is like this—I am now drawing the apparent path, but that does not matter (in reality the earth moves and the sun stands still, but how we see this makes no difference). The sun sends its rays here [drawing] and then here. So if first you stand there, you do not see the sun at dawn, you see the litÖ¾up clouds. These are the clouds and the light falls actually on them. What is that actually? This is very instructive. Because the sun has not quite risen, it is still dark around you and there in the distance are the clouds lit up by the sun. Can one understand that?

If you stand there you are seeing the illumined clouds through the darkness that is around you. You see light through darkness. So that we can say it is the same thing at dawn and sunset—one sees light through darkness. And light seen through darkness—as you can see in the morning and evening glow—looks red. Light seen through darkness looks red.

Now I will say something different. Imagine that dawn has gone by and it is daytime. You see freely up into the air, as it is today. What do you see? You see the so-called blue sky. To be sure, it is not there, but you see it all the same. That certainly does not continue into all infinity, but you see the blue sky as if it were surrounding the earth like a blue shell.

Why is that? Now you have only to think of how it is out there in distant universal space. It is in fact dark. For universal space is dark. The sun shines only on the earth and because there is air round the earth the sunbeams are caught and make it light here, especially when they shine through watery air. But out there in universal space it is absolutely black darkness. So that if one stands here by day one looks into darkness, and one should actually see darkness. But one does not see it black, but blue, because all round there is light from the sun. The air and the moisture in the air are illumined.

So you see quite clearly darkness through the light. You look through the light, through the illumined air into darkness. And therefore we can say: Darkness through light is blue.

There you have the two principles of the color-theory which you can simply get from observation of the surroundings. If you thoroughly understand the red of dawn and evening glow you say to yourself: Light seen through darkness or obscurity is red. When by day you look out into the black heavens, you say to yourself: Darkness or obscurity seen through light—since it is light around you—is blue.

You see, men have always had this quite natural view until they became “clever.” This perception of light seen through darkness being red, and darkness through light being blue, was possessed by ancient peoples over in Asia when they still had the knowledge which I have lately described to you. The ancient Greeks still had this concept, and it lasted through the whole Middle Ages until the 14th. 15th, 16th, 17th centuries when people became clever. And as they became clever, they began not to look at nature but to think out all sorts of artificial sciences.

One of those who devised a particularly artificial science about color was the Englishman Newton. Out of cleverness—you know how I am now using the word, namely quite in earnest—out of special cleverness Newton said something like this: Let us look at the rainbow—for when one is clever one does not look at something happening naturally every day: dawn, sunset, one looks at the specially unusual and rare, something to be understood only when one has gone further. However. Newton said: Let us look at the rainbow. In the rainbow one sees seven colors, namely, red, orange, yellow, green, blue, indigo, and violet. One sees them next to each other in the rainbow:

When you look at a rainbow you can distinguish these seven colors quite plainly.

Now Newton made an artificial rainbow by darkening the room, covering the window with black paper, and in the paper he made a tiny hole. That gave him a very small streak of light.

Then he put in this streak of light something that one calls a prism. It is a glass that looks like this [drawing], a sort of three-cornered glass, and behind this he set up a screen. So he then had the window with the hole, this tiny beam of light, the prism and behind it the screen. Then the rainbow appeared with the red, orange, yellow, green, blue, indigo, violet colors. What did Newton then say?

Newton said to himself: The white light comes in; with the prism I get the seven colors of the rainbow. Therefore they are already contained in the white light and I only need to draw them out.

You see, that is a very simple explanation. One explains something by saying: It is already there and I draw it out.

In reality he ought to have said: Since I set up a prism—that is. a glass with a cornered surface, not a regular glass plate—when I look through it like this, there is light made red through darkness, and on the other side darkness made blue through light—the blue color appears. And in between lie in fact gradations. That is what he ought to have told himself.

But at that time the aim in the world was to explain everything by seeking to find everything already inside that from which one was really to explain it. That is the simplest method, is it not? If, for example, one is to describe how the human being arises, then one says: Oh well, he is already in the ovum of the mother, he only develops out of it. That is a fine explanation!

We don't find things as easy as that, as you have seen. We have to take the whole universe to our aid, which first forms the egg in the mother. But natural science is concerned with throwing everything inside, which is the simplest possible way. Newton said that the sun already contained all the colors and we had only to draw them out.

But that is not it at all. If the sun is to produce red at dawn, it must first shine on the clouds and we must see the red through darkness; and if the sky is to appear blue, that is not at all through the sun. The sun does not shine into the heavens: it is all black there, dark, and we see the blue through the illumined air of the earth. We see darkness through light, and that is blue.

The point is to make a proper physics where it could then be seen how in the prism on the one side light is seen through darkness and on the other darkness through light. But that is too tiresome for people. They find it best to say that everything is within light and one only draws it out. Then one can say too that once there was a giant egg in the world, the whole world was inside, and we draw everything out of it.

That is what Newton did with the colors. But in reality one can always see the secret of the colors if one understands in the right way the morning and evening glow and the blue of the heavens.

Now we must consider further the whole matter in relation to our eye and to the whole of human life altogether. You see, you all know that there is a being which is especially excited through red—that is, where light works through darkness—and that is the bull. The bull is well known to be frightfully enraged by red. That you know.

And so man too has a little of the bull-nature. He is not of course directly excited through red, but if man lived continually in a red light, you would at once perceive that he gets a little stimulation from it. He gets a little bull-like. I have even known poets who could not write poetry if they were in their ordinary frame of mind, so then they always went to a room where they put a red lampshade over the light. They were then stimulated and were able to write poetry. The bull becomes savage: man by exposing himself to the red becomes poetic! The stimulation to poetry is only a matter of whether it comes from inside or from outside. This is one side of the case.

On the other hand you will also be aware that when people who understand such things want to be thoroughly meek and humble, they use blue, or black—deep black. That is so beautiful to see in Catholicism: when Advent comes and people are supposed to become humble, the Church is made blue; above all the vestments are blue. People get quietened, humble; they feel themselves inwardly connected with the subdued mood—especially if a man has previously exhausted his fury, like a bull, as for instance at Shrove Tuesday's carnival. Then one has the proper time of fasting afterwards, not only dark raiment, black raiment. Then men become tamed down after their violence is over. Only, where one has two carnivals, two carnival Sundays, one should let the time of fasting be twice as long! I do not know if that is done.

But you see from this that it has quite a different effect on man whether he sees light through dark that is red, or darkness through light, that is blue.

Now consider the eye. Within it you have nerves and blood. When the eye looks at red, let us say at the dawn or at something red, what does it experience? You see, when the eye looks at red then these quite fine little blood-arteries become permeated by the red light, and this light has the peculiarity of always destroying the blood a little. It therefore destroys the nerve at the same time, for the nerve can live only when it is permeated by blood. So that when the eye confronts red, when red comes into the eye, then the blood in the eye is always somewhat destroyed and the nerve with it.

When the bull is faced with red it simply feels: Good gracious—all the blood in my head is destroyed! I must defend myself!—Then it becomes savage because it will not let its blood be destroyed.

Well, but this is very good—not only in the bull, but in man and in other animals. For if we look at red and our blood becomes somewhat destroyed, then on the other hand our whole body works to bring oxygen into the eye so that the blood can be re-established.

Just think what a wonderful process takes place there. When light is seen through darkness—that is, red—then the blood is destroyed, oxygen is absorbed from the body and the eye vitalized through the oxygen. And now we know through the renewal of life in our eye: There is red outside. But in order that we may perceive this red, the blood and the nerve in the eye must be a little destroyed. We must send life, that is, oxygen, into the eye. And by our own vitalizing of the eye, by this waking up of the eye we notice: there is red outside.

Now you see, man's health too actually depends on his perceiving rightly the reddened light, on his always being able to take in reddened light properly. For the oxygen which is drawn out of the body vitalizes then the whole body and man gets a healthy color in the face. He can really reanimate himself.

This refers not only to a person who is healthy and able to see, it applies as well to one whose eyes are not healthy and who does not see: When the light works through the bright color then he is vitalized in the head, and this vitalizing acts again on the whole body and gives him a healthy color. So when we live in the light and can take in the light properly we get a healthy color.

It is very important tor people not to be brought up in dark places where they can become lifeless and submissive. People should be brought up in light, bright places with yellowish-reddish light, where they also properly assimilate the oxygen in them through the light.

But you see from this that everything connected with the element of red is actually connected with the development of man's blood. When we look at red the nerve is actually destroyed.

Now just think: We see darkness through light, that is, blue. Darkness does not destroy our blood, it leaves our blood unharmed. The nerve too is undestroyed since our blood is in order. The result is for man to feel himself thoroughly well inwardly. Since blood and nerve are not attacked by blue, man feels thoroughly well inside.

And there is really something subtly refined in creating submissive meekness. When, let us say, the priests there above at the altar are in their blue or their black vestments, and the people sit below and gaze at them, the blood-arteries and nerves in the eye are not destroyed and naturally the people feel very well. It is actually directed to the feeling of well-being of the people.

Do not imagine that that is not known! For they still have their ancient science. The more modern science has only arisen with the men of the Enlightenment, in such men as, for instance. Newton.

Thus we can say: Blue is what sends through man a feeling of well-being, when he says to himself (it is all unconscious, but he says it inwardly): There alone I can live—in the blue. There man feels inwardly himself; in red, on the other hand, he feels as if something were to penetrate into him. One can say that with blue the nerve remains undestroyed and the body sends the feeling of well-being into the eye and hence into the whole body.

That is the difference between the color blue and the color red. And yellow is only a gradation of red, and green is a gradation of blue. So that one can say: according to whether nerve or blood is active, the more sensitive is man to red or to blue.

Now you see, one can apply that to substances. If I want to look for a red for painting, to produce a red color which contains the substances that stimulate man to develop oxygen inwardly, then I gradually arrive at the fact that to get red color for painting I must test the substances of the outer world to find how much carbon they contain. If I combine carbon in the right way with other substances, I discover the secret of making a red for my painting.

If I use plants for getting colors for paints then above all it is a matter of so organizing my processes, diminishing, consuming, and so on, that I obtain the carbon in the paint in the right way. If I have the carbon in it in the right way, then I get the bright, the reddish color.

If on the other hand I have substances which contain much oxygen—not carbon but oxygen—then I obtain the darker colors, such as blue. When I know the living element in the plant then I can really create my colors. Imagine that I take a sunflower: that is quite yellow, a bright color. Yellow is near to red, that is, light seen through darkness. If I now treat the sunflower in such a way as somehow to gel into my paint-color the right process that lies in the flower, then I have a good yellow. Even the outer light cannot have much against it, because the blossom of the sunflower has already taken from the sun the secret of creating yellow. If I therefore get the same process into my artist's color as there is in the blossom, then if I get it thick enough, I can use it normally as paint.

But let me take another plant, the chicory, for instance, the blue flower that grows on the wayside—it grows here too. If I have this blue plant and want to prepare a paint from the flower, I cannot do it, I get nothing from it. On the other hand, if I treat the root in the right way, there is a process in it which actually makes the blossom blue.

When the blossom is yellow then something goes on in the blossom itself which makes yellow; when the blossom is blue, however, the process lies in the root and it only presses upwards towards the flower. So if I want to produce a blue paint from the indigo-plant, where I get a darker blue, or from the chicory, this blue flower, I must use the root. I must treat it chemically till it yields me the blue color.

In this way, through real study, I can find out how to obtain paints from the plant. I cannot do so in Newton's way; he simply says that everything is in the sunlight and one has only to draw it out. (One can apply that at most to one's purse; what I spend for a day I must have in the purse in the morning.) That is how the quite clever people picture it, like a sack in which everything is lying. That, however, is not the case.

We must know, for instance, how the yellow is in the sunflower or in the dandelion. We must know how the blue is in chicory. The processes which make the chicory or the indigo׳ plant blue lie in the root, whereas the processes that make the sunflower or the dandelion yellow lie in the flower.

And so I must imitate chemically, in a chemistry become living, the flower-process of the plant and get the bright, light color. I must imitate the root process of the plant and there obtain the dark color.

You see, what I have related here is plain to the real human understanding; whereas as a matter of fact this business (in the rainbow) with the red, orange, yellow, green, blue, indigo, violet, is a rarity.

Now when Goethe lived the affair had got to the point where people generally believed in what Newton had taught, namely, the sun is the great sack in which lie the so-called seven colors. One need only tempt them out, then they come to light. Everyone believed that; it was taught and in fact is still taught today.

Goethe's nature was not one to believe everything immediately. He wanted to convince himself a little about things that were taught everywhere. People generally say that they do not believe anything on authority. But when it comes to the point of crediting what is taught from the professorial chair, then people are today frightfully credulous, they believe everything that is taught. Goethe did not want to believe everything straightaway, so he borrowed from the university in Jena the apparatus, the prisms and so on which provide the proof. He thought: Now I will do exactly what the professors do in order to see how it actually is.

Well, Goethe did not get down to it immediately and had the apparatus rather a long time without doing anything. He just did something else. So the time became too long for the Hofrat Büttner who needed the apparatus and wanted to have it fetched back. Goethe said: Now I must do the thing quickly—and at least, as he was already packing up, looked through a prism. He said to himself: The rainbow must look beautiful on the white wall if I look through there; instead of white, red, yellow, green and so on must appear. He therefore peered through, anticipating with delight that he would now see the white wall in these beautiful colors,—but he saw nothing: white as before, simply white. Naturally he was extremely surprised and asked himself what was behind it. And his whole theory of color arose out of this.

Goethe said: One must now control the whole affair again. The ancients have said light seen through darkness = red, darkness through light = blue. If I gradate the red somewhat it becomes yellow. If I make the blue go up to red, then it becomes green on the one side and violet on the other. These are gradations. And he then worked out his color theory and in fact better than it existed in the Middle Ages.

Now today we have a physicist's color-theory with the sack from which the seven colors come, which is taught everywhere. And we have a Goethean color-theory which understands the blue of the heavens rightly, understands rightly the morning and evening glow as I have been explaining to you.

But there is a certain difference between the Newtonian and the Goethean theory. For the most part other people do not notice it, for other people look on the one hand to the physicists: there the Newtonian theory of color is taught which stands in the books everywhere. One can very clearly picture to oneself what appears there in the rainbow as red, orange, yellow, green and so on. Well, but there is no prism there! However, one does not reflect further. The Newtonians certainly know, but they do not admit, that when one looks through the rainbow on the one side, then one sees darkness through the sun-illumined rainbow; sees on the other side the blue. But then one also sees in front the surface where one sees light through darkness, and on the other side the red. One must explain everything therefore by the simple principle: light through darkness is red; darkness through light is blue.

But as I have said, people on the one hand see everything as the logicians explain it to them: on the other hand they look at pictures where the colors are used. Well, they do not ask further about the red and the yellow and so on; they do not bring the two things together.

But the painter must bring them together: one who wants to paint must connect them. He must not merely know: There is a sack and the colors are within it—for he has not got the sack anywhere. He must obtain the right thing from the living plant, or living substances, so that he can mix his colors in the right way.

So this is the position today: painters really reflect (—there even are painters who reflect, who do not simply buy their colors): but those painters who reflect upon how they are to obtain these colors and how they should use them, they say: Yes, with the Goethean color-theory one can do something; that tells us something. With the Newtonian color-theory, the theory of the physicists, we painters can do nothing.

The public does not bring painting and the physicists' theory of color together, but the painter does! He therefore likes the Goethean color-theory. He says to himself: Goodness! We don't bother about the physicists: they say something in their own field. They may do what they like; we keep to the Goethean color-theory. The painters look on themselves as artists and not as having to encroach on the teaching of the physicists. That is in fact uncomfortable, enmities arise, and so on.

But that is how things stand today between what is in the books about color and what is true. With Goethe it was simply the defense of truth which impelled him to oppose the Newtonians and the whole modern physics. And we cannot really understand nature without coming to Goethe's color-theory.

Hence it is quite natural that in a Goetheanum Goethe's theory of color should also be vindicated. But then if one does not remain in some religious or moral sphere but also intervenes in the smallest single part of Physics, then one has the physicists' whole pack of hounds upon one.

So, you see, the defense of truth is extraordinarily difficult in modern times. But you should just know in what a complicated way the physicists explain the blue of the sky. Naturally, if I start from a false principle and want to explain the simple thing that the blackness of universal space appears blue through light, then I must make a frightfully complicated explanation of it. And then the red of dawn and sunset! These chapters mostly begin like this; the blue sky—one cannot actually explain that properly today, one could imagine this or that.—Yes, with all that the physicists have, their little hole which so much amused Goethe—the little hole through which they let the light come into the room, in order with the darkness to investigate the light—with all this they cannot explain the simplest facts. And so it comes to the point that color is no longer understood at all.

If one understands, however, that the destruction of the blood calls forth the vitalizing process—for when I have destroyed my blood then I call up all the oxygen in me and renew myself, bring about health—then one also understands the healthy rosy color in man.

If I have darkness round me or continual blueness, well, then I shall not continually reanimate myself, or else I should create too much life in me. And so on the one hand one can understand the healthy rosy countenance from the intake of' oxygen, when one is thoroughly exposed to the light, and one can understand paleness from the perpetual intake of carbonic acid. Carbonic acid, the counterpart of oxygen, wants to go into my head. That makes me quite pale.

Today, for instance in Germany, the children are almost all pale. But one must understand that that comes from too much carbonic acid. And if man develops too much carbonic acid—carbonic acid consists of a combination of carbon and oxygen—then he uses the carbon which he has in him too much for forming carbonic acid. Thus in such a pale child you have all the carbon in him continuously changed into carbonic acid. So he becomes pale. What must I do? I must administer something to him through which this eternal development of carbonic acid inside him is hindered, through which the carbon is held back. I can do that if I give him some carbonate of lime.

In this way the functions are again stimulated, as I have told you from quite a different standpoint, and man keeps the carbon that he needs, does not continually change it into carbonic acid. And since carbonic acid consists of carbon and oxygen, the oxygen comes up into the head and animates the head processes, the life processes. But when the oxygen is given up to the carbonic acid, the life processes are suppressed.

If I therefore bring a pale person into a region where he has a good deal of light, he becomes stimulated not to give up his carbon continually to carbonic acid, because the light sucks the oxygen up into the head. Then he will get a healthy color again. In the same way I can stimulate that through the carbonate of lime, inasmuch as I keep back the oxygen and the person has it at his disposal.

So everything must be interconnected. One must be able to understand health and illness from the theory of color. One can do that only from Goethe's theory, for that rests simply on nature in a natural manner. It can never be done from Newton's color-theory which is merely devised, does not rest on nature at all, and actually cannot explain the simplest phenomena, the red at dawn and sunset and the blue sky.

Now, gentlemen, may I still say something else to you. Think of the old pastoral peoples who drove out their flocks and herds and slept in the open air. During their sleep they were not exposed to the blue sky but to the dark sky. And up there upon it [drawing] are the unnumbered shining stars. Now picture the dark sky with these countless shining stars and there below the sleeping men. From the heavens there streams out a calming force, the inner feeling of well-being in sleep. The whole human being is permeated by the darkness, so that he becomes inwardly quiet. Sleep proceeds from the darkness, but nevertheless these stars shine down. And wherever a star-beam shines the human being becomes inwardly a little stirred up. An oxygen ray goes out from the body. Pure oxygen rays go to meet the rays from the stars and the man becomes entirely permeated inwardly by the oxygen rays: he becomes inwardly an oxygen reflection of the whole starry heavens.

Thus the ancient shepherd folk took into their quietened bodies the whole star heavens in pictures, pictures which the course of the oxygen engraved into them. Then they woke up and they had the dream of these pictures. From this they had their star knowledge, their wonderful knowledge of the stars.

Their dream was not merely that Aries, the Ram, had so-and-so-many stars, but they really saw the animal, the Ram, the Bull, and so on, and felt the whole starry heavens in themselves in pictures. That is what has remained to us from the ancient shepherd folk as a poetic wisdom which sometimes has extraordinarily much that can still be instructive today.

One can understand it when one knows that the human being lets an oxygen ray radiate to each beam of light from the stars, that he becomes wholly sky, an inner oxygen sky.

Man's inner life is as we know an astral body, for during sleep he experiences the whole heavens. It would go badly with us if we were not descended from these ancient pastoral peoples. All men in fact are descended from ancient shepherd folk. We still have, purely through heredity, the knowledge of an inner star-heaven. We still unfold that, although not so well as the ancients. In sleep, when we lie in bed, we have still a sort of recollection of how once the shepherd of old lay in the fields and drew the oxygen into him. We are no longer shepherds and herdsmen but something is still given to us, we still receive something, only we cannot express it so beautifully as it has already become pale and dim. But the whole of mankind today is indeed interconnected, all belong to each other,—and if one would know what man still bears in him today, one must go back to ancient times. Everywhere, all men on earth have proceeded from this shepherd-stage and have actually inherited in their bodies what could descend from these pastoral peoples.

[ 1 ] Now, Gentlemen, I have not yet fully answered the last question about colors. We will take it a little further or complete it.

[ 2 ] First of all, today we have to consider a most interesting question, namely, the human color itself. You know, of course, that over the face of the earth are people showing skins differing in color. The Europeans to whom we belong are called the “White Race.” Well, we know indeed that a man in Europe is not quite healthy when he is cheese-white. He is healthy when he shows his natural, fresh color, created by himself inwardly, through the white.

[ 3 ] But now besides this European coloring we have four other principal colors of the skin. We will consider this a little today because one actually understands the whole of history and the whole social life, even modern social life, only if one can turn to the race-characteristics of humanity [see drawings]. Only then can one rightly understand the spiritual element if one first studies how the spirit works in man precisely through the skin-color.

[ 4 ] I should now like to put the racial color before you in this way. Let us start from Europe where we ourselves are living. Here we have therefore—I can draw it for you only roughly—first Europe; bordering on Europe: Asia, England, Ireland; here Japan, China; further India, India proper, Arabia; here we have Africa. Thus: Europe, Asia, Africa.

Now we will sketch in the men as they are in the corresponding regions. We call ourselves in Europe the white race. If we go over to Asia we have the yellow race, principally in Asia. And when we go over to Africa there we have the black race. Those are the original races. All others living in these regions are the consequence of migration.

So if we ask: What races belong to these parts of the earth?—Then we must say: To Asia belongs the yellow race, the Mongolian; to Europe belongs the white race or the Caucasian race, and to Africa belongs the black or Negro race. The Negro race does not belong to Europe and it is naturally only mischievous that it now plays so great a role in Europe. These races are, as it were, at home in these three parts of the earth.

[ 5 ] Now we will consider the color of these three races. I have already told you that color has to do with light. When one sees the black of universal space through the illumined universe, then it appears blue. When one sees light, illumination through the dark air, it appears reddish, as in the glow of morning and evening.

[ 6 ] Let us just simply consider colors on ordinary objects. You first distinguish—let us say—black and white. These are the most striking colors, black and white. What is the position then with a black body? A black body assimilates in itself all the light that falls upon it and mirrors back none at all.

So if you have a black body, it takes the light that falls on it, absorbs everything into itself, and gives none back. It therefore appears black because it reflects no light.

When you have a white body it says: I do not need the light, I will only use what is in myself, I send all the light back. It is therefore white.

Thus a white body sends back all light and we see its surface light, white. A dark body absorbs all the light and also all the warmth and throws back no light, no warmth at all, and therefore appears black.

[ 7 ] You can study that more closely if you consider the following. Suppose there is some object on the earth which takes up all light. In the first place it gives back a little light and so appears bright. But it allows itself time and takes up the most light possible. When it can take up no more and one brings it into the light, then it appears black.

[ 8 ] Now, suppose there is a tree. It stands at first on the earth's surface and takes up a certain amount of light. But it absorbs a good deal of both light and warmth. That goes on until the time when it falls below the earth. When, for a length of time,—but that means thousands or millions of years—it has remained beneath the earth, what does it become? Black coal. It becomes black because it took up light and warmth into itself when it was a tree. It does not give that out unless we destroy it. If we burn it then it yields it, but if we only bring it into the air for a time it keeps it. It has taken up so much light and warmth that it gives nothing out—we must destroy it. That is the condition of coal.

[ 9 ] Let us suppose that the object does not take up further light, it sends all back again, then something of such a nature will be white. That is the snow in winter. It reflects all light, it takes up no light and no warmth and thus becomes white. You see by this difference between coal and snow the relation that exists between objects on earth and universal space.

[ 10 ] Let us apply that to man in universal space. Let us look just at the blacks in Africa. These blacks in Africa have the characteristic of absorbing from the universe all light and all warmth. They take it up. Now this light and this warmth in the universe cannot go through the whole body because a human being is always a human being even if he is a black one. It does not go through the whole body but stops short on the surface of the skin, and therefore the skin itself becomes black.

Thus a black man in Africa is one who absorbs the most possible warmth and light from the universe and assimilates it in himself. Through the fact that he does this the forces of the cosmos work over the whole man like this [see drawing]. He takes up light and warmth everywhere and uses it in himself. Now there must be something which helps him in this assimilation.

Well, you see, what helps him in particular is his posterior brain. In the Negro the posterior brain is specially developed. That goes through the spinal cord and can work over all the light and warmth that is in him.

Hence alt that is connected with the body and metabolism is strongly developed in the Negro. He has, as one says, a strong desire-life, instinctive life [see drawing]. And since he actually has the sun-like, light and warmth, on the surface of his skin, his whole metabolism proceeds as if there were a cooking by the sun itself in his interior. Hence comes his desire-life. There is really a continuous cooking going on within him, and what stokes the fire is the posterior brain.

[ 11 ] Sometimes man's organization throws off further byproducts. That is to be seen just in the Negro. The Negro not only has this cooking in his organism, it not only boils there, but he also has a frightfully crafty and observant eye. He peers craftily and very observantly. You can easily take this as a contradiction. But it is like this: If there in front is the nerve of the eye [see drawing], the nerves go just into the posterior brain; they cross there [see drawing]. The nerve goes into the posterior brain, and since that is specially developed in the Negro therefore he peeps out so craftily, is such a sly observer of the world. [ 12 ] If one begins to understand the matter, it all becomes clear. But modern science does not make such studies as we do and so it knows nothing about these things.

[ 13 ] Let us now pass over from the black to the yellow man. Yellow is already related to the red, and so light is reflected to some extent but much is absorbed. However, the yellow man throws back more light than a black. The black man is an egoist, he takes up all light and all warmth. The yellow Mongolian gives indeed some light back, but he absorbs a great deal. That makes him what he is [see drawing]. Thus he takes up much light but gives some back. He contents himself with less. This less amount of light cannot work in the whole metabolism, and so the metabolism must be referred to its own force. That works chiefly in the breathing and blood-circulation.

Thus in the yellow race—Japanese, Chinese—the light and warmth work principally in breathing and blood-circulation. If you have ever met a Japanese, you will have noticed how he pays attention to his breathing. When he talks to you he keeps himself under restraint so that his breathing may be in good order. He has a certain feeling of well-being in breathing.

This means that less is worked over in his interior, it is principally worked upon in the breast [see drawing]. This causes the yellow man to develop strongly, not the posterior brain, but the middle brain. It is there that his breath and blood-circulation are maintained. The yellow Asiatic lives rather less in the metabolism.

You can notice that too by his walking. He has a less energetic walk. He does not work so strongly with the limbs and the metabolism. The Negro is more to the fore in racing and outer movement that is governed by desires. The Asiatic, yellow man, develops more an inner dream life and therefore the whole Asiatic civilization has this dreamer-element.

Thus he is not only living more in himself; he absorbs something from the universe. And so it comes about that the Asians have such wonderful poems about the whole universe. The Negro has not got this quality. He takes everything into his metabolism and really he only digests the universe.

The Asiatic breathes it into himself, has it in his blood-circulation. And so he can also give it out from himself when awake. For speech is in fact only a metamorphosed breathing. Yes. Gentlemen, they are beautiful, wonderful poems. The Asians are altogether an inward people. They scorn the European today because they say: They are external people. We shall see why immediately. That then is the yellow race [see drawing] and it is connected with color in the way I have told you.

[ 14 ] Now let us look at ourselves in Europe. We are a white race in regard to the universe, for we must give back all external light. We give back all light and. in fact, all warmth too. The warmth has to be very powerful if we want to take it into us. And when it is not there we are stunted, as we see by the Eskimos. There is the human being [see drawing] of such a nature that he throws back all light and warmth. He absorbs them only when they become powerful. He throws them back and develops only the light and warmth that arise in his inner being through his own inner activity.

Yes, neither breathing nor blood-circulation comes to help him, nor the creation of warmth; but he must himself work out light and warmth through his brain, that is, through his head. We actually throw back all external light and warmth. We ourselves must give the color to our blood. That then presses through the white and so we obtain the human color of the Europeans. It is from within.

And so indeed we are such a white body as assimilates everything within and throws back all light and warmth.

And whereas the Mongolian mainly needs the middle brain, we Europeans use the frontal brain, the anterior brain. Through this fact the following is shown. The man with the posterior brain has mainly the desire-life, life of instinct: the one here with the middle brain has the feeling life, situated in the breast; and we Europeans, we poor Europeans, have the thought-life that sits in the head. Thereby, as it were, we do not feel our inner man at all. For we feel the head only when it is ill. Otherwise we do not feel it.

But this makes us aware of the whole outer world and we easily become materialists. The Negro becomes no materialist, he remains man inwardly, only he develops the inner desire-life. Nor does the Asiatic become materialist, he remains at the feeling-life, he does not bother about external life as the European does. Of the latter he says: He is only an engineer, concerning himself only with outer life.—He is, in fact, since he must develop his frontal brain, assigned to the outer world, and everything is connected with that.

[ 15 ] Thus we are the white race, inwardly the white is colored through our blood. Then there is the Mongolian, the yellow race; and then there is the black race. And we can understand that quite well when we start from the colors—then the whole thing is explained.

[ 16 ] Now you only need to consider how that is. The Negroes live on a part of the earth where the sun oppresses them very much indeed, penetrates into them. So they give themselves up to it, absorb it fully into their bodies, become friendly with it, reject nothing.

With the Asians—more comes to them from the heat of the earth. They do not give so much back. They are no longer so friendly with the sun.

And with the Europeans—here the fact is that they would actually obtain nothing from the sun if they did not evolve their own human element. Europe has therefore always been the starting point for all that develops the human element in connection with the outside world.

Inventions have very seldom been made in Asia. They can be assimilated, but inventions themselves, by which the Asians can apply what is produced through practical experience with the outer world—these the Asians cannot make.

[ 17 ] For instance, this is what once happened with a screw-steamer. Some Japanese had learnt about it through stealthily watching Europeans, and they also wanted to manage it alone. Previously the Europeans had always been in charge and directed things. Now the Japanese wanted to manage the steamer alone. The English remained behind on the shore. Suddenly the Japanese who were on board fell into evident despair, for the steamer continually revolved round itself. They could not make out how to bring the proper forward motion to the revolving movement. The Europeans who knew how to do it naturally grinned tremendously on the shore. This independent thought which the European develops in familiarity with the environment is not possessed by the Asiatic peoples. The Japanese will therefore develop all European inventions, but they will not think out something by themselves.

As regards the human race, men all over the earth are actually dependent on one another. They must help each other. That is a consequence of their natural ability. [ 18 ] That is connected, you see, with the whole of man's development. Think for a moment of a black man; his desire-life is especially evolved, all that boils in the interior. This gives much ash, and the ash is deposited in the bones. He is therefore more developed in his bones than a man of the white race. The latter rather directs to the blood what he has inwardly and his bones are more finely developed. Thus the Negro has coarsely developed bones, the European has more finely developed bones. And the Asiatics, the yellow race, stand in between.

[ 19 ] You can observe by the manner in which a Japanese stands and walks that in his bone-structure he stands between the European and the African. The Africans have these strong bones continuously in movement. The European has more the blood system. The Japanese has all that acts on the breathing and from the breath on the blood-circulation.

[ 20 ] But now, Gentlemen, men on earth do not simply remain where they are. If one were to go back into ancient times, one would already find that the yellow race belonged to Asia, the white race to Europe and the black race to Africa. But it has also always happened that people have wandered out. And it can happen that either the yellow wander to the East or the blacks wander to the West. And that was once done. The yellow have always wandered eastwards. There they have come to those islands which lie between Asia and Australia [see scheme]. When the yellow wander over to the East they become brown. There arose the Malayans who became brown. Why?

Yes, why do they become brown? What does it mean to become brown? Well, when they are yellow they throw back a definite degree of light; the rest they absorb. When they become brown through the different way in which they now live in the sun—for they come from another part of the earth—then they throw back, reflect, less light. They take more light into themselves. So these brown Malayans are migrated Mongolians, but who now, since the sun works on them differently, accustom themselves to absorb more light and more warmth.

But consider how they have not the nature tor this. They have already accustomed themselves to have a bony structure which limits them to a definite degree of warmth. They have not the right nature for taking up so much warmth as they now take up as Malayans.

The result of this is that they begin to become unusable people, people who break to pieces in the body, whose body dies away. This is in fact the case with the Malayan population. They die of the sun. They die of the Fast. One can say that whereas the yellow, the Mongolians, are still men in full strength, the Malayans are already a dying race. They are dying out.

[ 21 ] In ancient times the Negroes wandered over to the West—today circumstances are different, they can do it less—but they wandered westwards in ancient times; there had always been a ship passage, and there were still islands over the whole Atlantic Ocean, for earlier this was in fact a continent. Now when the blacks wandered west they could no longer absorb so much light and warmth as in their native Africa. Less light and warmth reaches them. What is the result? Their nature is organized to take up as much as possible of light and warmth and actually in that way to become black. Now they do not get as much light and warmth as they need in order to become black. So they become copper-red, become Indians. That comes from the fact that they are obliged to reflect something of light and warmth. That gleams a copper-red. Copper is itself a body which must reflect a little light and warmth.

They cannot hold out against this and so die in the West as Indians. They are again a race that is going under, they die from their own nature which gets too little light and warmth. They die from the earthly, and the earthly element of their nature is their desire-life. They can no longer develop that properly, whereas they still get strong bones. Since much ash goes into their bones these Indians can no longer hold out against it. Their bones become frightfully strong, but so strong that the whole man goes to pieces by reason of his bones.

[ 22 ] You see, this is how things have developed, so that these five races have come about. One might say: Black, yellow, white in the center: as a side-branch of the black the copper-red, and as a side-branch of the yellow the brown: those are always the dying-out parts.

[ 23 ] The whites are actually those who evolve the human element and so they are assigned to themselves. When they migrate they somewhat take on the characteristics of the other regions, yet they do not go to pieces as a race, but rather as individuals. But instead they do something else altogether.

You see, all that I have been describing to you are things that go on in man's body, and the soul and spirit are more independent of it. And so soul and spirit can be most active in the European, since they make most claim on him. He can more easily bear going into different parts of the earth.

Hence it also once came about that starting from up above there [see scheme] a great migration of people went over as far as India. A stream of white people struck into a region where the population was yellow. Thus arose the Hindus, a mixture of Mongolian and Caucasian. Hence came the very beautiful Indian poetry, the most beautiful in existence. But again at the same time something of which one notes that it has already become inert, because the white element is not in its own territory.

[ 24 ] And so one can say that the white man can go everywhere, today even lo America—and all the white inhabitants of America have come from Europe. The white element therefore comes into American regions, but something happens to man when he comes to America from the Europe for which he is naturally constituted. It means that some demand must be made on the posterior brain. As European in Europe he has made demands chiefly on his frontal brain. Now in America there flourish those people who were once actually decadent Negroes—that is to say, they do not flourish, they are going to pieces—the Red Indians. When one comes there a conflict always arises in the head between the anterior and the posterior brain.

It is found that if a family moves to America and settles there, then the descendants have the peculiarity of acquiring somewhat longer arms. The arms and legs grow rather more when the European settles in America—not in himself, of course, but in his descendants. That comes from the fact that things move over through the middle brain to the posterior brain when as European one comes to America.

[ 25 ] But at the same time something very peculiar comes about in the American. Now the European lives entirely in his inner being, does he not—especially if he is a thinker. If he is no thinker, he barely reflects at all, but that produces a life which is not quite filled up. But as soon as the European settles in America he no longer is such a brooder. So the following arises: When you read a European book, things are always proved. One cannot get away from the proving. One reads through a whole book, reads through 400 pages, only proofs. Even if it is a novel there is always proving. For the most part, nothing is proved at the end on the 400th page.

The American does not do that. When you read an American book everything is put forward as a statement. There again it is a going-back, nourished by the instinct. The animal proves nothing; the lion does not prove that he will devour another animal, he will devour it. If the European wants to do anything, it must first be proved. Today that is the great difference between the European and the American. Europeans prove, Americans affirm.

[ 26 ] But that is not to say that what they affirm cannot be just as true, it is even realized more through the whole man. The Americans have that in advance of the European. On the one hand they approach decadence—the American Indian is decadent—but when one begins to go to pieces one becomes clever. So the Europeans become clever when they go over: they disaccustom themselves from the proving. [ 27 ] This wanting to prove is not exactly a quality to bring one forward. If one is to do something in the morning, one can begin with proving, and at night on going to sleep one can still not do it, because one still must prove. The American will not do that, because he has not been trained at all to prove. And so it comes that America will quite certainly go ahead of Germany in some things. One can make quite interesting observations. If one takes up a European book it proves somewhat as follows—let us say it is a book about the digestive system of the cockchafer—such books are indeed written. It begins by proving: “The animal species of the cockchafer contains also digestive organs, they only withdraw from ordinary observation, one must penetrate deeper into the whole organization of the cockchafer.”—Well, so it goes on. One has to prove everything.

The American begins with: “When one dismembers a cockchafer then one finds in it that and that”—he affirms as he observes.

And so you see in the case of the Europeans: they no longer develop their racial character on behalf of their whole organization. They develop rather the qualities of soul and spirit. For this reason they can penetrate into all other parts of the world. The process of becoming decadent is naturally a slow one.

[ 28 ] The sun always sends more or less of warmth and light down to the earth. Now we have the Vernal Point in the Fishes, as I have told you. Previously it was in the Ram, Aries. After some time it will be in Aquarius: only then will the true American civilization come.

Before then civilization will go more and more over to America. One who will, can already see today how powerful the Americans are becoming and how Europe is getting increasingly impotent. And the reason why no kind of peace can now come to Europe is because Europe no longer actually understands its own land.

Now all civilization moves over to America; it will take a long time, but when the sun's vernal point has entered the Sign of Aquarius then it will send down its rays to earth just in such a favorable way that the American culture and civilization will be especially powerful. That is already to be seen today.

[ 29 ] It is very remarkable: In Europe over here what we call Anthroposophy can be developed. It must be developed out of the Spirit—that does not come at all out of racial characteristics. It must be developed out of the Spirit. And the men who are unwilling to approach the Spirit will plunge Europe into disaster.

[ 30 ] The Americans do not yet need it, especially those who travel over there. For they can still maintain themselves on racial characteristics. And so over in America, curiously enough, arises something remarkable. Anyone who reads American books really attentively, who reads parliamentary speeches, one who takes a general interest in what goes on in America today, will say to himself: Good gracious! That is very remarkable. We in Europe develop Anthroposophy out of the Spirit. Over there they develop something that is a kind of wooden doll of Anthroposophy. Everything becomes materialistic.

But for one who is not a fanatic, there is something similar in American culture to what is anthroposophical science in Europe. Only everything there is wooden, it is not yet alive. We can make it alive in Europe out of the Spirit: those over there take it out of instinct.

[ 31 ] You see, one cart notice that in all detail. The time will one day come when this American “wooden man”—which actually everyone is still—when he will begin to speak. Then he will have something to say very similar to European Anthroposophy.

One can say that we in Europe develop Anthroposophy in a spiritual way; the American develops it in a natural way. Therefore when I explain anthroposophical matters I can so often point out: Well, that is how it is anthroposophically, and that is the American caricature of it [sketch]. That is the caricature of it.

[ 32 ] But if someone is a fanatic and has come to Anthroposophy not through the inner life but through fanaticism, then he finds the very sharpest invectives for Americanism because—well, man abuses the apes chiefly—since the ape is like himself—as a caricature. And so it is really such a remarkable affair as between North and South Pole, between what we achieve spiritually in Europe and what is gained over there in America in a natural way.

[ 33 ] Books on natural science in America do not look at all as they do in Europe. They really talk continually of Spirit, but they represent it to themselves in the crudest, most material way. Hence Spiritism has also arisen in America in recent times. For what does Spiritism do? It wants to talk of the Spirit and imagines it as cloud-phenomena, would prefer everything to be like cloud-phenomena. And so Spiritism is an American product, it aims at the Spirit but in a materialistic way.

It is in fact so interesting that in America materialism simply flourishes, but actually on the way to the Spirit; while in Europe if someone becomes a materialist he dies as human being. The American is a young materialist. In fact, all children are at first materialistic, and then grow to what is not materialism. So too will the American blatant materialism sprout to a spiritual element. That will be when the sun rises in the Sign of Aquarius.

[ 34 ] Now, you see, in this way we can realize what we as Europeans have as a task. Our task as Europeans is not at all always to abuse the Americans, but naturally we must found over the whole earth a civilization which is put together from the best.

[ 35 ] If one thinks about things as the Prince of Baden does who has been taken in by the American European Wilson, then it does not do. For Wilson was not a true American. He had actually taken all his theories from Europe and therefore made things so dreadfully theoretic. But genuine Americanism will one day unite with Europeanism which will have taken a more spiritual path. When one studies something in this way one sees the attitude one should take in the world.

[ 36 ] And so it is really quite interesting: On the one hand we have the black race, which is most of all earthly. When they go westwards, they die out. We have the yellow race, which is between earth and cosmos. When they go to the East they become brown, connect too much with the cosmos, die out. The while race is the future one, is the race creating in the Spirit. When they moved over to India they developed the inward, poetical and spiritual Indian culture. When they now go to the West they will develop a spirituality which does not so much grasp man's inner being, but turns to the spirituality of the outer world.

[ 37 ] And so in the future, purely out of the racial characterization those things will emerge which one must know in life so that one takes the right stand. Men are getting less and less adjustment in life. They want indeed to have everything fall from the skies and not actually to learn.

[ 38 ] This has come about through the fact that in the last third of the 19th century nothing more of a human element was provided in education, particularly in scientific education. Knowledge of man is so difficult to present nowadays. Materialistic scholars themselves realize this, they get no farther.

It was very interesting at the last Natural Science Conference. One of these scientists had especially realized it—one does not advance, one learns nothing of the human being through science today.—But he did not go on to say: “We must develop towards Anthroposophy:” he said: “Give us corpses so that we may dismember them.”

[ 39 ] You see, that was all he could say: Give us corpses! People want to have more corpses, they want to study the dead man. That was a right catchword: Give us corpses!—Whereas we here can do without corpses, for we want to observe and study the living man. For that it is only necessary to open one's eyes and through one's eyes somewhat the soul, for one finds the living man everywhere. One meets nothing but living men. Only one must be able to live with them, so that they may make known to one what a human being is.

But the learned scholars of today have really quite weak eyes; they do not see man. And then they fervently beg “Give us corpses!” Then they can study them. Give us corpses! This was the position in educational centers in recent years, recent decades. People have taken in nothing there pertaining to man. And so knowledge of man has disappeared from all science.

[ 40 ] That is why I dealt with this question in the first chapter of my “Threefold Commonwealth.” I had to show how those who had not been occupied with science but with work had advanced and now naturally wanted science. But the others, the bourgeois, could not give them this, which they appeared to have. And thus arose the great calamity in civilization. The workers demanded science and it was not there, because only a science was there that is devoid of man.

I have shown that in the first chapter of the “Threefold Commonwealth” because that must first be understood if one talks of the social question. So that it was in fact necessary for the “Threefold Commonwealth” to begin with it in the first chapter.

[ 41 ] Now, we have dealt with colors somewhat further today.

[ 1 ] A few questions were put to me last time. I will now answer them, but in a somewhat different order than they were asked. The questions are:

[ 2 ] What is the relationship between coming to see the secrets of the universe and one's conception of the world and of life?

[ 3 ] How far must one go before one finds higher worlds on the path of natural science?

[ 4 ] Do the forces from the cosmos influence the whole of humanity?

[ 5 ] What connection do plants have with the human being and the human body?

[ 6 ] These are, of course, very complicated questions and so I would like to organize my remarks in such a way that the answers emerge gradually. One cannot do otherwise with such complicated questions because if you ask, How can I come to see the secrets of the universe?—this means, How can I arrive at a true spiritual science? Now, you must not imagine that this is something easy to do nowadays. Most people, when they hear that something like Anthroposophy or spiritual science exists, think to themselves: Very well, if that is so, I too will acquire for myself the capacity to see the spirit. I will manage it within a week then I will be able to know everything for myself.

[ 7 ] Needless to say, it is not as simple as that. One has to realize that a great deal is required to master even ordinary science. In order to undertake the simplest observations, one must first learn how to use the instruments. Of course it is comparatively easy to use a microscope, but if one wants to investigate something with the help of a microscope one cannot simply say: I will now put a piece of muscle or the like under the microscope and look into it; then I will know what goes on in the muscle. If you were to proceed like that, you would see nothing. To see something under a microscope, one must first prepare the slides. A piece of muscle is no use by itself: one must make very thin slices with a fine razor, and sometimes a little must be removed and another cut made so that finally one has a very thin film. And very often even then the microscope does not help. For if you have such a sliver of muscle or cell under the microscope, you will probably still see nothing. What one must do is ask oneself: How can I make visible what is under the microscope? Then, often, what one must next do is color what one wants to see with certain dyes to make it visible. But then one must realize one has changed something. One has to know how it would be if one had not changed it. But these things are still really quite simple.

If one wants to observe the stars with a telescope one must first learn how to handle a telescope, although this is much simpler than a microscope. You know there are people who set up telescopes in the streets for people to look through. By itself, this does not help much. For this again requires lenses and a clock, which in turn one must then also learn to handle, etc. These are only examples to show you how complicated it is to investigate the simplest things in the physical world.

[ 8 ] Now, to investigate the spiritual world is really much more difficult, for more preparation is necessary. People imagine they can learn to do it in a week. But this is not so. Above all, one must realize that one has to activate something one has within oneself. What ordinarily is not active must be made active.

[ 9 ] To make things clear for you I must explain that in all investigation of the spiritual world, as in normal science, one must frequently start with some knowledge of what is not normal. You can only learn how things really are if you know how they are when they are not normal. I once gave you a particular example of this. We have to consider this because people in the outside world call people mad who investigate the spiritual world, however normal they may be. We must therefore set about our investigations in such a way that in the end we arrive at the truth. Of course one must not think one can achieve anything by concerning oneself overmuch with what is diseased and abnormal, but one can learn much from it.

[ 10 ] For instance, there are people who are not normal because they are, as is said, mentally deranged. What does this mean? There is no worse word in the world than "mentally deranged" (geistesgestört) for the spirit can never be deranged. Consider the following case for instance: If somebody is deranged for twenty years—this happens—and afterward recovers, what has occurred? Perhaps for twenty years this person says that he is being persecuted by others—that he suffers, as one says, from paranoia—or he says that he sees all kinds of specters and apparitions which are not there, etc. This can continue for twenty years. Now somebody who has been deranged for twenty years can become normal again. But in these cases you will always notice one thing. If someone was deranged for three, five or twenty years and recovers, he will not be quite the same as he was before. Above all you will notice that he will tell you, after he has recovered, that throughout the time he was ill he was able to look into the spiritual world. He will tell you all sorts of things that he saw in the spiritual world. If one then pursues the matter with the knowledge one has gained of the spiritual world as a completely healthy person, one finds that some of what he says is rubbish but. that also much of it is correct. This is what is so strange, someone can be deranged for twenty years, recover, and then tell you that he has been in the spiritual world and has experienced these things. And if one knows the spiritual world as a healthy, normal person, one must admit that he is right in many instances. [ 11 ] If you speak to him during his mental ill-ness, he will never be able to tell you anything sensible. He will tell you the nonsense he experiences. People who are mentally disturbed over a long period do not actually experience the spiritual world during their illness. They have not experienced anything of the spiritual world. But after they have recovered they can, in a certain way, look back to the time they were ill, and what they have not experienced appears to them like glimpses into the spiritual world. This conviction that they have seen much of the spiritual world only appears when they have recovered.

[ 12 ] One can learn much from this. One can learn that the human being contains something that is not used at all during the time he or she is insane. But it was there, it was alive. And where was it? It was not in the outer world for the person told you that the sky was red and the clouds green—all kinds of things. The sick one saw nothing properly in the outer world, But the inner being, which the person cannot use in the deranged state, is in the spiritual world. When he or she can use the brain again and can look back on what the spiritual being lived through, then spiritual experiences come.

[ 13 ] From this we see that a human being who is mentally ill lives spiritually in the spiritual world. The spirit in the person is perfectly healthy. What, then, is ill in a mentally ill patient? It is, in fact, the body: the body cannot use the soul and spirit. When a person is called mentally ill, there is always something ill in the body, and obviously when the brain is ill one cannot think properly. In the same way, when the liver is ill, one cannot feel properly.

[ 14 ] This is why "mentally ill" (geisteskrank) is the most incorrect expression that one can use, for "mentally ill" does not mean that the spirit (geist) is ill. It means the body is so ill that it cannot use the spirit which is always healthy. Above all you must be quite clear that the spirit is always healthy. Only the body can become ill, with the result that it cannot use the spirit in the right way. When someone has a diseased brain it is like having a hammer that breaks with every blow. If I say to someone who does not have a hammer, You are a lazy fellow, you are not even able to strike a blow—then this is, of course, nonsense. He could well strike a blow but he does not have a hammer. It is therefore nonsense to say someone is mentally ill. The spirit is perfectly healthy, only it lacks the body through which to act.

[ 15 ] A good example of what one can learn in this way comes from considering how our thinking works. From what I have told you, you will see that, though one has the spirit, one needs a tool for thinking, and this is the brain. In the physical world one needs the brain. It is not particularly clever of materialism to say one needs a brain. Obviously one needs a brain. But this postulate explains nothing about the spirit. We can also learn that the spirit can completely withdraw itself. In the case of mental illness the spirit does withdraw completely. And it is important to know this, because this shows that people today—and now I am going to tell you something that will really surprise you—cannot think at all. They delude themselves that they can think, but they cannot. I will show you why people cannot think.

[ 16 ] You will object: But people go to school; nowadays one already learns to think quite well even in grade school. So it seems, at least. Nevertheless, people today cannot think at all. It only appears as if they could. In grade school we have grade school teachers. These have also learned something; ostensibly they have also learned to think. Those from whom they have learned have, as one says in Stuttgart, "swollen heads." These are very clever people according to present ideas. They have been to a university. Before they went to university they went to high school. There they learned Latin. If you think back a bit you might say: But my teacher did not know Latin. Perhaps not, but he learned from teachers who did. And what they learned was entirely under the influence of the Latin language. Everything one learns today is under the influence of the Latin language. You can see this from the fact that when someone gives you a prescription, he writes it in Latin, It stems from the time when everything was written in Latin. It is not so long ago, only thirty to forty years, that if one went to university one was obliged to write one's thesis in Latin. [ 17 ] Everything one learns today is under the influence of Latin. This is because in the Middle Ages, up to the fourteenth and fifteenth centuries—this is not so long ago—all teaching was in Latin. For instance the first person to lecture in German was a certain Thomasius¹ in Leipzig. This was not long ago, it was in the seventeenth century. Everywhere lectures were given in Latin. Everybody who learned anything had to go through the Latin language and in the Middle Ages everything one could learn was in Latin. If one wanted to learn anything new one had to learn Latin first. You may protest: But surely not in the grade schools. But there were no grade schools before the sixteenth century. Only gradually, as the vernacular was adopted by science, did grade schools come into existence. So, you see, Latin influences our whole thinking. All of you think like people who have learned to think under the influence of Latin. And if you were to say that the Americans, for instance, could not have learned Latin so long ago—well, today's Americans emigrated from Europe! They too depended on the Latin language.

[ 18 ] Latin has a certain peculiarity. It was developed in ancient Rome in such a way that it thinks by itself. It is interesting how Latin is taught in high schools. One learns Latin; and then one learns thinking, correct thinking according to Latin syntax. So one's whole way of thinking does not depend on anything one does, but on what the Latin language does. You understand, don't you, that this is something quite significant. Anybody today who has learned something does not think for himself: the Latin language thinks in him, even if he has not learned Latin. Strange as it is, one meets independent thinking today only in the few people who have not been to school very much.

[ 19 ] I am not suggesting that we return to illiteracy. We cannot do this. In no realm do I advocate going backward, but one must understand how things have become as they are. Therefore it is important to be able to go back to what the simple person knows, though he has not had much schooling. He is not very forthcoming because he is used to being laughed at. In spite of everything, it is important to know that contemporary human beings do not think for themselves, but that the Latin language thinks in them.

[ 20 ] You see, as long as one cannot think for oneself, one can in no way enter the spiritual world. This is the reason why modern science is opposed to all spiritual knowledge; because through Latin education people can no longer think for themselves. This is the first thing to learn—independent thinking. People are quite right when they say: the brain thinks. Why does the brain think? Because Latin syntax goes into the brain and the brain thinks quite automatically in modern humanity. What we see running round the world are automatons of the Latin language who do not think for themselves.

[ 21 ] In recent years something remarkable has happened. I hinted at it last time, but you may not have noticed it, because it is not easy to see. Something remarkable has happened in recent years. Now, as you know, besides the physical body, we have the etheric body. (I will not speak for the moment of the rest.) The brain belongs to the physical body. The etheric body is also in the brain and one can only think independently with the etheric body. One cannot think independently with the physical body. One can think with the physical hotly only when—as with Latin—the brain is used like an automaton. But as long as one only thinks with the brain, one cannot think anything spiritual. To think something spiritual one must start to think with the etheric body—with the etheric body which, in the case of the mentally ill, is often not used for years. It has to be awakened to an inner activity.

[ 22 ] This is the first thing one has to learn: to think independently. Without independent thinking, one cannot enter the spiritual world. But it is, of course, necessary first of all to find out that one has not learned to think for oneself in one's youth! One has only learned to think what has been thought for centuries through the use of the Latin language. And if one really grasps this then one knows that the first condition for entry into the spiritual world is this: Learn to think independently!

[ 23 ] Now we come to what I wanted to point out when I said that in recent times something remarkable has happened. The people who, more than anyone else, thought along Latin lines were the people of learning—those who, for instance, created physics. They worked it out with thoughts derived from Latin and with the physical brain. When we were small, when I was about as old as young E. here, we learned physics which was worked out with a Latin brain. We only learned what was thought out with a Latin brain. Since then a lot has happened. When I was small the telephone was just being invented. Until then it did not exist. After this followed all the other great inventions that everyone now takes for granted as if they had always been there. They only appeared in the last decades. This caused more and more people to become involved in science who were not Latin trained. This is rather a strange thing. When one looks into the scientific life of the last decades one finds more and more technicians of this kind involved in science. These people had not had much to do with Latin and so their thinking did not become so automatic. And this non-automatic thinking was then picked up by others. This is why today physics is full of concepts and ideas that fall apart. They are most interesting. There is, for instance, Professor Gruner² in Bern who two years ago spoke about the new direction in physics. He said that all the concepts have changed in the last years.

[ 24 ] The reason that one does not notice this is because if you listen to lectures on popular science people tell you what was thought twenty years ago. They cannot tell you what is thought today because they themselves cannot think yet. If you take the thoughts of thirty years ago as valid, it is just like taking a piece of ice and melting it; the ideas melt away. They are no longer there if one wants to follow them exactly. We must see this. If someone learned physics thirty years ago, and sees what has become of it today, he wants to tear his hair out, because he has to confess: I cannot handle all this with the concepts I have learned. This is how it is. And why? Because in recent years, through the development of humanity, the human being has reached the point when the etheric body is supposed to begin to think, and human beings do not want this to happen. They want to go on thinking with the physical body. The concepts fall apart in the physical body, and yet human beings do not want to learn to think with the etheric body. They do not want to think independently.

[ 25 ] Now you see why, in the year 1893, it became necessary for me to write the book The Philosophy of Spiritual Activity,³ It is not the contents of this book that are so important, though obviously at that time one wished to tell the world what is said in it, but the most important thing is that independent thinking appeared in this book for the first time. No one can possibly understand this book who does not think independently. From the beginning, page by page, a reader must become accustomed to using his etheric body if he would think the thoughts in this book at all. Hence this book is a means of education—a very important means—and must be taken up as such.

[ 26 ] When this book appeared in the nineties people did not know at all what to make of it. It was as if someone in Europe wrote Chinese and no one could understand it. It was of course written in German, but people were completely unaccustomed to the thoughts expressed in it, because all connection with Latin was purposely cast off. For the very first time, quite consciously, it was intended that there should be no thoughts in it that are influenced by Latin, but only independent thoughts. Only the physical brain is a Latin scholar. The etheric body is no Latin scholar. And therefore one has to try to express such thoughts in a language one can only have in the etheric body.

[ 27 ] I will tell you something else. People have noticed, of course, that concepts have changed in the last decades. When I was young the professor filled the whole blackboard with writing. You had to learn it all and then you did well in your exams. But recently, people have begun to notice what Gruner said in his inaugural lecture: none of our concepts would remain valid if there were no solid bodies, only fluids. If the whole world were liquid, as Gruner imagined in his lecture, then our concepts would be invalid and we would have to think quite differently.

[ 28 ] Yes, of course one would have to think differently if there were no solid bodies. In that case you, as you sit here, could do nothing with the concepts you learned in school. If you, say, as a fish, suddenly became clever and had the idea that, as a fish, you wanted to attend a human university, then you would learn something that does not exist for a fish, because it lives in water. A fish only has a boundary sensation of a solid body; the moment it touches the body, it is immediately repulsed. So, if a fish began to think, it would have to have thoughts quite different from those a human being has. But a human being likewise needs such different thoughts, because other thoughts escape him, so that he has to say to himself: If everything were liquid I would have to have quite different thoughts. [ 29 ] Well, have I not told you about the condition of the earth when there were no solid bodies and when everything was fluid, even the animals? I have told you of this condition. Can you not then understand that present day thinking cannot reach back to these conditions? It cannot think them. So present day thinking cannot make anything of the beginning of the world. Naturally, then, a human being today begins to say to himself: Good heavens! If the world were fluid we would have to have quite different concepts. But in the spiritual world there are no solid bodies. So, with all the concepts with which Latin has gradually schooled us, we are unable to enter the spiritual world. We must wean ourselves of these concepts.

[ 30 ] Here is another hidden truth. In Greek times, which preceded the Latin era (the Latin era only began in the fifth or sixth century B.C. but the Greek period is much older), in Grecian times there was still a knowledge of the spirit, One could still see into the spiritual world. When Rome emerged with the Latin language, this was gradually extinguished. Now I must again say something you will find curious, but you will understand it. Who has used Latin, only Latin, throughout the centuries? More than anyone, the Church. It is precisely the Church that claims to teach humanity about the spirit that has contributed the most to drive out the spirit. In the Middle Ages all universities were ecclesiastical. Of course one must be grateful to the Church for founding the universities in the thirteenth and fourteenth centuries, but it founded them in Latin, and Latin thought has no possibility of attaining the spirit. And so it gradually came about that human beings only have concepts relating to solid bodies. Just look at the Romans, they only introduced dry, prosaic and unspiritual concepts into the world. And this was the reason that all ideas became so material. How would the Greeks have described the sacrament of the Eucharist? They would certainly not have described it as if the elements were actually blood and flesh. This stems from materialism. So even the concept of the Eucharist has become materialistic and this is connected with the Latin language.

[ 31 ] Latin is entirely logical. I have worked with many people who were Latin in their whole attitude to life, although they spoke German. If one wanted to make something clear one quickly translated it into Latin, because since the time of Christ only in Latin does one think logically. But this logical thinking only applies to solid bodies. If one wants to enter the spiritual world one needs fluid concepts.

[ 32 ] There is for instance the Theosophical Society. It also wanted to reach the spiritual world. The Theosophical Society says that man has a physical body, an etheric body, etc. But these people are materialistic because they think the physical body is dense, the etheric body is a little thinner and the astral body thinner still. But all these are still bodies, they never become spirit. If one wants to reach the spirit one has to find concepts which are constantly changing.

Even when I draw something on the blackboard you will notice that I take this into consideration. When I draw the physical body I try to portray physical man as he is. But if I try to draw the etheric body, I would never dream of representing it in the same way. I would do it like this. The human being has an etheric body which expands.

But you must know that this is not so much the etheric body, but the picture of one instant. In the next moment it is different. So if I wish to draw the etheric body, I would have to draw, quickly wipe it off, draw differently, again wipe it off, draw again and wipe it off. It is in constant movement. With the concepts we have today, we cannot catch up with these movements. This is what you have to keep in mind, concepts must become mobile. People must get into the habit of it, This is why it is necessary that thinking become completely independent.

[ 33 ] But this is not enough. I will tell you something more. As you know a human being develops, but one does not usually notice it. However, when a person is quite young, one does notice it. One knows that a child who is only four years old can neither write nor read nor do sums. An eight year old child can perhaps do these things. Here one can see development. But in later life when we have made our way, we are so terribly superior that we don't admit that we can still develop. But we do, throughout our lives, and it is remarkable how we develop. Our development goes like this: Imagine this is man:

I will draw him diagrammatically. When the child is quite young its development proceeds from the head. After the change of teeth, the development proceeds from the chest. Therefore one must watch how a child between seven and fourteen breathes—that it breathes adequately, etc. So this is a picture of the older child. (Nowadays one would have to say it differently. Children do not like to be called children any more. From fourteen onward one must call them "young ladies" and "young gentlemen.") Only at puberty does the development proceed from the limbs and from the whole human being. So one can say that only when one has reached puberty is one developing from the whole being. And this goes on throughout our twenties and thirties. But when one becomes older—some of you can already see it in yourselves—there is a certain retrogression. This need not be the case if one has adopted a spiritual mode of life, but in normal life there is a certain retrogression as one gets older. It is just the task of Anthroposophy to see to it that in the future one does not regress as one gets older. Slowly and gradually this must happen.

[ 34 ] Now there are people whose mental capacities diminish alarmingly. But the mind, the spirit, cannot diminish. It is again only the body. It is interesting that often it is the most brilliant people who regress very much in old age. You may have heard that Kant was reckoned to be one of the wisest men, but in old age he became feeble-minded. His body regressed so much that he could not express his wise mind any more. And so it often is. Especially the very intelligent become feeble-minded in old age. It is an exaggerated form of what happens to everybody. Eventually in old age there comes a point when one can no longer use the physical body. The reason for this is mainly be-cause the arteries harden with excessive deposits of calcium, And the more this happens, the less one can make use of the physical body. As, up to the fortieth year, development proceeds from the head into the whole body, so, in the same degree, the process reverses. As one proceeds from the forties to the fifties one comes back to using the chest more, and in old age one goes back to using the head. So if one becomes really old, one again has to use one's head much more. But now one would have to use the finer head—the etheric head. But this is not learned in Latin education. And it is just those who, in the last decades, had a materialistic Latin education who were most strongly affected by senility.

[ 35 ] In old age one must go back to childhood. There are people in whom this is very noticeable. They become mentally weaker and weaker. The mind, the spirit, however, remains completely intact. Only the body becomes weaker and weaker. In the end such people can no longer do the things they first learned to do in life. Such things happen. Let us say somebody gets old. He can no longer do the work he used to do. He can only do what he did as an older child. Finally he cannot even do this. He can only play and can only understand ideas he learned when playing. There are even very old people who can only understand what their parents or their nurse told them in the very first years of their lives. The saying about returning to second childhood is well founded. One really does return to childhood.

[ 36 ] Actually it is not a misfortune, that is, if one has developed a spiritual life. In fact it is rather fortunate, for as long as one is a child, one can use one's etheric body. If a child tears around and shouts and does all kinds of things, this is not done by the physical body—except if it has a stomachache, but even then the stomachache has to be transferred to the etheric and astral bodies so that the child throws itself about as a result. What tears around is not the physical body. Now one grows old and returns to childhood. Gradually one has learned not to tear around any more, but one no longer uses the etheric body like a child, but for something more sensible. So it can be fortunate that one returns to childhood.

[ 37 ] This is the second point. The first was that in order to enter the spiritual world one has to learn to think in the right way. We shall have to speak further about how one achieves this. The matter is very complicated. Today we have to concentrate on the question why there has to be independent thinking. One must break away from much in modern education, for what one learns in modern education is not independent thinking, it is Latin thinking. Do not imagine that the thinking emerging from socialist theories being developed today is free thinking! It has all been learned from what originally came from Latin, but people do not know it. The worker may have this or that intention in his will, but when he begins to think he thinks in bourgeois concepts and these originate in Latin thinking. So the first thing one has to learn is independent thinking. [ 38 ] The second thing is that one must learn not only to live in the present moment, but to be able to turn back into the life one led in childhood. If you want to penetrate into the spiritual world you must continually remember to ask yourself how it was when you were twelve years old. What did you do? One must not do this superficially, but imagine it in great detail. Nothing is better than to begin to try to picture: Oh yes, there I was twelve years old—I can see it quite clearly—there was a pile of stones by the roadside and I climbed up on it. Once I fell off it. There was a hazel bush and I took out my pocket knife and cut off some branches and cut my finger. It is important really to visualize what one did so many years ago; in this way one gets away from just living in the present. If you think the way one learns to think today, you think with your present physical body. But if you turn back to when you were twelve, you cannot think with your physical body as it then was, for it is no longer there (I told you the physical body is renewed every seven years) so you have to think with your etheric body. If you think back to something that happened twelve or fourteen years ago, you call on your etheric body. This is the way to call up inner activity.

[ 39 ] Above all, one should get accustomed to think in a new way, different from one's usual thinking. How do you think? You know we met here at nine o'clock. I began by reading to you the questions on the slips of paper. Then I proceeded with various observations and we have now arrived at saying: We have to think back into the life we lived when we were twelve or fourteen years old. Now when you get home, you can, if you find it really interesting, think through these thoughts again. One can do this. Most people do it. They go through it once again. But you can do something different. You can ask yourself: What did he say last? The last thing he said was that one should think back to one's early life, to the age of twelve or fourteen years. Before that he said one has to have independent thinking. Earlier still he described how Latin gradually took over. Before that, how a person who was mentally ill for a time and then looks back on it, says he has experienced extraordinary things. It was further explained to us how the inner being cannot be mentally ill—only the body can be ill. Now you have run backward through the whole lecture.

[ 40 ] But in the world things do not run backward. I could possibly have given you the lecture backward in the first place, but then you would not have understood it. One has to begin at the beginning and then look at the whole as it gradually unfolds, but once one has understood it, one can think it backward. But things do not run backward. So I tear myself free from things. I say: Just to be contrary, I will think things exactly not the way they go in the outer world, but I will think them backward. This requires a certain strength. When I think backward I have to make myself inwardly active. A person who wants to look through a telescope has to learn how to handle it. In the same way a person who wants to see into the spiritual world must learn how to handle it. He must think backward many times. One day the moment will come when he knows: Ah, now I am entering the spiritual world.

[ 41 ] You see, throughout your whole life you have accustomed your physical body to thinking forward, not backward. When you begin to think backward your physical body does not take part in it. Something strange happens. This is the first advice to those who ask: How can I reach the spiritual world? You can also read this in Knowledge of the Higher Worlds and its Attainment.⁴ What is said there repeatedly is: At least learn to go backward through the course of the day; then other things, People have, of course, only learned to think with their physical body. They notice this and have to make a great effort to think backward, but they have only learned to think with the physical body, not with the etheric body. Now there is an all-out strike by the etheric body; yes, a real "general strike." And if people would not fall asleep so easily, they would know that, if they began to think backward, they would arrive at the spiritual world. But the moment the vision begins, they fall asleep. People fall asleep, because the effort is too great. So one must exert one's entire will and all one's strength not to fall asleep. In addition, one must have patience. Sometimes it takes years, but one must have patience.

[ 42 ] If somebody could tell you what you experienced unconsciously when you went to sleep after thinking backward, you would see that it was something very wise. The most stupid people begin to have extraordinarily wise thoughts in their sleep, but they do not know anything about it.

[ 43 ] So today I have drawn your attention to the fact that one must first learn to think independently. Well, one can do this. I do not want to say—for I am not a conceited fool—that only my Philosophy of Spiritual Activity serves this purpose, but it was quite consciously written in a way that would lead to independent thinking. Independent thinking; thinking backward accurately over things that happened when you were ten or twelve years old, or over other things one has experienced—with these we have at least begun to describe how one tears oneself free from the physical body and how one finds one's way into the spiritual world.

We will pursue this further and eventually deal with all four questions.

• 1. Christian Thomasius (1655-1728), philosopher and jurist, delivered the first lectures in the German language at Leipzig University in 1687.
• 2. Dr. P. Gruner, Professor of Theoretical Physics, gave the Presidential Address, entitled New Guidelines for Physics (1922)," at the eighty-seventh Founder's Day celebration of the University of Bern on the 26 November, 1921.
• 3. The Philosophy of Spiritual Activity (also called The Philosophy of Freedom). First published in German in 1894 and in English in 1916, this basic work of Rudolf Steiner exists at present in two English editions: Anthroposophic Press, Hudson, New York, 1986 (translated by William Lindemann) and Rudolf Steiner Press, London, 1988 (translated by Rita Stebbing).
• 4. Knowledge of the Higher Worlds and its Attainment. First published in book form in German in 1909. English editions appeared in 1909 and 1910. Two versions are currently available in English: Anthroposophic Press, Hudson, New York, 1983 (translated by Henry B. and Lisa D. Monges); and Rudolf Steiner Press, London, 1985 (translations by Max Gysi (1909) and Clifford Bax (1910) revised by D.S. Osmond and C. Davy).

[ 1 ] We will now continue to answer the questions we took up last time. You must be quite clear that the answers to these questions are among the most difficult. I will try to make them as easy as possible. I have already mentioned that, to find a way to spiritual vision, first one must become accustomed to completely independent thinking. Second, one must have the ability to think backward. You must therefore attempt to think backward those things that normally occur in daily life in a 1, 2, 3, sequence. For instance, as I told you last time, when I give a lecture, you should try to think it through backward, from the end to the beginning. These two aspects constitute the absolute first steps.

[ 2 ] In connection with the second question I want to explain something else. As you know, a human being can live only within a specific temperature range. When it becomes very hot in the summer, one sweats but can still tolerate it. However, were it to become progressively hotter, a point would be reached when one would no longer be able to live. Similarly, a human being can tolerate a given degree of cold, and if it gets colder than that, one freezes.

The fact is that one cannot see spiritual beings between the two extremes within which the human body lives: i.e., between the cold at which one freezes and the heat that is still barely tolerable. Within these extremes, where human life is possible, we cannot see spiritual beings. It is not surprising therefore that one cannot perceive spiritual beings when one is in the body.

As I told you last time, when we begin to think backward and approach the point of consciously seeing spiritual beings, we often fall asleep. Unless they have trained themselves to stay awake, most people go to sleep.

One can also perceive spiritual beings at temperatures higher than those normally tolerable. One could see spiritual beings at such higher temperatures, but of course one cannot tolerate them. At lower temperatures likewise one could perceive spiritual beings if one could transform oneself into a snow-being, but of course one would freeze in the process. Thus, what seems so unlikely to people is actually a fact: spiritual beings withdraw themselves from the temperatures that are tolerable to humanity in its physical body.

[ 3 ] A human being cannot tolerate those temperatures in his body, but he can tolerate them in his soul; but of course the soul goes to sleep. The soul does not freeze, the soul does not burn, the soul goes to sleep.

[ 4 ] There are two ways to gain an idea of what it would be like to experience the extreme temperatures outside those one ordinarily lives in. I will give you an example. When one has a fever, one reaches inwardly a temperature that one cannot bear. One does not immediately reach so high a temperature that one dies because the warmth is created from within, one is able to bear it. However, when one's fever enters these higher temperatures one may speak in a way that is not normal on the earth. What people babble in their fever has no relation to what we are used to on earth. Now, the materialist may say: Yes, but there are nevertheless untrue thoughts produced that are cooked up in the heat of fever.

[ 5 ] A person, when he enters into a state of high temperature, first of all feels feverish, then speaks nonsense. The soul cannot speak nonsense. Even when the soul is living in a high fever, it cannot speak nonsense. It seems or appears to speak nonsense at higher bodily temperatures because the body is not in order.

You can verify the truth of this by the following example. Let us think about our experience with those glass spheres one sometimes finds in flower gardens—a sphere that is actually a kind of mirror in which the environment is reflected. If you look at yourself in one of these, you will find yourself with a face that you would rather not have n reality. (He sketched this.) You would hate to have that kind of face. You will not say, however, "Oh no! What kind of a thing did I turn into?" You would not believe that this is really your own face, just because it looks changed in the sphere. Similarly, if your soul talks nonsense when you have a fever, you will not say that your soul is talking nonsense; but rather you will assume that whatever is said by your soul seems nonsensical because it is spoken out of a sick brain—just as your face looks distorted and flattened out because it is reflected by a false mirror. So you must say to yourself: When I have a fever and speak nonsense, it is my soul that is speaking through a sick brain. When I see myself reflected in a glass sphere, it is not that I have another face, but that my face appears distorted. In the same way the speech of one sick with a fever appears distorted because it is spoken out of a sick body and a brain that is not working properly.

Now, we might ask why the brain does not work properly? It is because the whole blood circulation is too fast. You can verify this by feeling your pulse when you have a fever. The blood circulation produces warmth which rises to the head—you feel a fever—and your soul now appears reflected as by a distorted mirror.

[ 6 ] The opposite can also happen, but this will not happen as a result of lying in the snow and letting oneself freeze, because then one would actually die of freezing. This opposite experience can happen, but only as the result of something spiritual.

We come now to a strange subject. Carefully consider the following: Let's assume one begins to concentrate, to think powerfully about the smallest things (it is better to think about the small things that most people wouldn't even want to give time to)—for example, a triangle. Let us say we have a triangle, and we divide it into four equal parts so that we have four equal triangles. (He draws on the blackboard).

You can see that the whole triangle is greater than the four smaller triangles. From this I can make a general statement and say: The whole is greater than the parts. (He writes the sentence on the blackboard.) But now let's assume that a well-fed stockbroker comes by and I tell him: Hey, just think, the whole is greater than its parts. He will say, No, that is too boring for me. He would say it again if I continued to speak to him and said: the blackboard is a physical body with a given size and extension, the table is also a body with a given size and extension, and I then constructed the general statement: All bodies have extension—are extended in space. (He writes the sentence on the blackboard.)

If a whole conference were given to you, if a lecture was given consisting in the single statement "all bodies have extension," you would walk away, saying, Gosh, that was boring! Let's say I were to come to you and make other obvious remarks like the meadow is green, the rose is red, these things have colors, and yesterday there was a trial in court and the judge passed judgment, the judgment had no color. Then I went to another place and there also was a trial and a judgment, and it had no color either. And therefore I said: judgments have no color. (He writes the sentence on the blackboard.)

[ 7 ] Let's assume someone stood in front of you for an hour and told you: judgments have no color. You would think to yourself: I have spent a whole hour listening to someone bore me. This is the ultimate boredom. But why are these statements so boring? I should not be telling them to you humorously; I should be standing before you stiff and severe like a professor, announcing: Gentlemen, today we will consider the statement, "Judgments have no color," and then of course I would have to lecture for a whole hour to prove that judgments have no color; all bodies have extension etc.

I could also give you another instance: draw a line from one point to another; this is a straight line. All others are curved, and when you look at it you would immediately say the straight line is the shortest way; all others are longer. Here again I could write down a general statement: The straight line is the shortest distance between two points. Again, if I were to speak for a whole hour on the subject, you would find it exceedingly boring.

The Whole is Greater Than Its Parts
All Bodies Have Extension
Judgments Have No Color
The Straight Line is The Shortest Distance Between Two Points

[ 8 ] There is a German professor who said that it is quite possible to perceive things of the spiritual world, but that the only things that we can perceive of the spiritual world are what reside in such statements as: the whole is greater than its parts, judgments have no color, bodies are extended, and the straight line is the shortest distance between two points. This, he says, is all one can know of the spiritual world. Of course, most students are extremely bored by his lectures. It is also the case that people today have come to believe that science has to be boring, and therefore many of the students are actually excited by this professor! This, of course, is just an aside.

[ 9 ] The real story is the following. Taken by themselves, sentences such as "the whole is greater than its parts" and "the straight line is the shortest distance between two points" cause the back of our head to become cold. This is what usually happens: the temperature drops and the area at the back of one's head becomes cold. When the temperature drops you begin to freeze and you want to get away from such statements—they are so boring. It is a fact—boredom causes a drop in temperature at the back of the head—not the whole body, but just at the back of the head. What cools it down is not snow or ice but something of a spiritual nature, insofar as there are subjects that hold no interest for the human being.

[ 10 ] It is of course possible to make fun of these sentences, but the fact remains, that patiently to think such thoughts over and over again means to put oneself, again and again, deliberately into a state of dreadful boredom, and this is a good way to reach in the direction of a true spiritual perception. It is remarkable that the very things men do not want in general are the things they must practice if they wish to have a real look into the spiritual world. Mathematics for many is boring; it causes a drop in temperature at the back of the head; and precisely because it is a cold subject for most, and precisely because they have to work at it, those people who do, have the least trouble reaching into the spiritual world. Those who overcome this resistance and experience again and again the truth of these statements are those who can create artificially a state of boredom in themselves. They have the easiest way into the spiritual world.

[ 11 ] I have told you already, when one has a fever one's pulse speeds up. One warms up, and this warmth reaches into one's head and into one's brain, and in this way the warmth causes one to talk nonsense. If, on the other hand, one struggles with such statements as we have mentioned, this causes one's blood to slow down, and there is an accumulation of salts deposited in the back of the brain. Most people react in one of two ways to this. Some get a stomachache and they notice this right away, as soon as they start to think of these statements, and so they stop. One can go on thinking, as for example Nietzsche did. He always tortured himself with such statements when he was a young man, and the salts accumulated in his head, and in his case he suffered dreadful migraines. The objective is to be able to think such thoughts without causing a migraine or a stomachache.

One must find a way to be completely healthy while at the same time artificially producing in oneself a state of boredom. Thus, if someone were to tell you quite honestly how to reach into the spiritual world, he would have to tell you first of all to learn how to create boredom artificially in yourself. Short of this you have no hope of reaching the spiritual world. But look now at our contemporary world. What is it that people want at this time? People today are constantly trying to drive away boredom. Just look at all the things and all the places people run to in order not to be bored. They always want to be amused; but what does that mean, to want to be amused all the time? It means that they really want to run away from the spirit! It has no other meaning; and people today always want to be amused, which makes it clear that wherever anything spiritual might be present people of our time always run away from it immediately. People are not conscious of this, they do it unconsciously, but the fact remains that they want amusement and to run away from the spirit.

Well, gentlemen, only those can reach into the spirit who are not afraid of renouncing amusements and of living in such sentences. When one can manage to live artificially in those sentences without getting a stomachache or a migraine, but can actually tolerate living in such sentences for many hours at a time, then it becomes possible to contemplate the spiritual world.

[ 12 ] An additional change must take place in this act of holding oneself consciously in these sentences. One notices, if one has been living with these sentences for a while, that they start to turn around. If I think about the sentence "the large triangle is greater than its parts" for a long time, if I think about it for a very long time, there comes a point when the sentence somehow turns around. It even starts to become interesting, for I start to have the following perception: If I have a triangle here, and I consider one quarter of that triangle and take it out, it somehow begins to grow with me and it no longer remains true that the whole is greater than the parts. Suddenly that quarter part is larger for me, I see that it has grown, so that I now must say: The whole is smaller than the parts! (The sentence is written on the blackboard.) [ 13 ] By doing this, I have worked myself into a position where I can see how things work in the spiritual world. Things there are the opposite of the way they are in the physical world.

In the physical world, the whole is always greater than its parts. In the spiritual world, the part is greater than the whole. It is impossible to know a human being without knowing that the part is greater than the whole.

Contemporary science always wants to look at the smallest parts, the components of things. If, for example, we study the liver of a person, we find that it is smaller than the person in the physical realm. But if we start looking at it from a spiritual point of view, we find that it grows and grows to gigantic proportions; it actually becomes a whole world in itself. If one cannot see this, then it is impossible to perceive the liver at all in a spiritual way. Therefore you must first honestly arrive at the statement: the whole is smaller than the part, or the part is greater than the whole.

[ 14 ] In the same way, if you think for a long time—long enough—about the statement: All bodies have surfaces, or are extended, then there is a danger that the back of your brain will freeze. If you think upon this sentence in this way, all the bodies shrivel into one; they stop having surfaces—external surfaces—and in the end you arrive at the statement: Bodies do not have surfaces, they are not extended. (The sentence is written on the blackboard.)

[ 15 ] Now I will take a funny example, funny for the physical world, but of the highest seriousness in the spiritual world. It could seem that there is nothing more foolish than to say: in Buxtehude there was a trial, and judgment was passed—it has no color. In Trippstrill, judgment was passed in the course of a trial—and this also had no color. But if you think about judgments for a long time, they in fact acquire color. Just as you can say the rose is red, so you can say the judgment in Buxtehude was a kind of dirty yellow, and the judgment in Trippstrill was red. There can even be some judgments that are a beautiful red, although this is rarely the case.

As you begin to understand this, you begin to grow into the sentence: All judgments made by human beings have color. (The sentence is written on the blackboard) Only now does one reach the point of being at all capable of thinking about the spiritual world, because it has the opposite characteristics of the physical world.

[ 16 ] The straight line is the shortest path between two points. This is true to such an extent that all geometry is built upon it. It is one of the first statements in geometry. It is as true in the physical world as anything ever can be true in the physical world. But if one thinks about it long enough—if some being goes from village A to village B, and that being is not a physical but a spiritual being, the way will seem very short if he walks in a half circle. The sentence then changes to: The straight line is the longest way between two points.(The sentence is written on the blackboard.)

The whole is smaller than its parts
No bodies have extension
Judgments have color
The straight line is the longest distance between two points

[ 17 ] You must admit there is something here that astonishes you, but the world as a whole does not like these kinds of things, and people will say: If someone says that judgments have color, he must have a fever or he is mad! Of course, the whole point is that one reaches these things in full consciousness without the use of one's body. The spiritual world has characteristics that are the opposite of the physical world and one may come to this realization through the simplest statements, for the simplest statements are the hardest to believe.

As you know, if someone starts telling you interesting things about the spiritual world, everybody starts listening; for instance, if someone starts talking about ghosts. But if someone tells you first that you must get used to creating boredom in yourself artificially—it has to be artificially—this doesn't seem so interesting. If you are just naturally bored by external science, nothing comes of it; it has to be done artificially, through an inner effort that enables you to reach the state of boredom without getting a migraine or a stomachache. The body must not participate in that state of boredom. The moment your body is involved, it is clear that you will get a migraine or a stomachache. Don't listen when people tell you, Do not let professor so and so bore you. Such advice will be of no help, it will not make you see into the spiritual world. What you must do is gradually overcome both migraines and stomachaches.

You see, the student is sitting here—the professor bores him to death—he should be getting a migraine or a stomachache, but he doesn't. What happens in this case is that other organs come into play which do not hurt. People, in fact, do get sick when the physical body is involved in the boredom. If you induce the boredom in the way contemporary science does, it only makes people sick.

If one teaches people in the right way, one gives them the ability to produce, through their own powers, in total freedom, the boredom which, when penetrated, will gradually allow entrance to the spiritual world. One must take hold of absolutely basic judgments in the physical world and see how they are turned upside-down in the spiritual world.

There is one extremely good way in which it is possible to work on oneself. For example: let us say you have experienced something very boring, so boring that you walked away from it because it was so boring, so boring that you could not stand it anymore, (you were so happy when it was over!) In such a case it is important that you start very, very slowly thinking it through again. [ 18 ] Let me tell you that I have learned a great deal from this kind of exercise in my life. When I was young, I listened to many dreadfully boring lectures; but before it even started, I would look forward to a boring lecture, because it brought about the kind of result sleep normally does in life. I was very happy. I would tell myself: You are going to listen to a few hours of boring lectures. When the lecture started and the professor started to speak, I often had the feeling: He is talking too much, he is disturbing me in my boredom. But afterward I would think very deeply about every single thing he had said, not that it interested me—it didn't interest me at all—but I relived every single hour. I relived it from the very beginning exactly the way it had been presented. Sometimes I went over it so thoroughly that it would actually take two hours. I would have two hours of artificial boredom. In this process, one can make an extraordinary discovery. This kind of discovery is one that could be made at the end of the nineteenth century. Imagine that you have come out of a lecture by a giant rhinoceros—this can happen!—and that you have been bored to death.

Now you can meditate, as the saying goes, on this boring lecture, bringing everything that was boring back into yourself, into your soul. Then suddenly, behind that giant rhinoceros of a man who was presenting you with all this boring stuff, a higher man, something like a completely spiritual human being, will emerge. The whole lecture hall is thereby transformed for you. I am putting this in a way you can understand rationally. The lecture hall becomes transformed in such a way that behind the professor the spiritual—a truly and deeply intelligent man—appears. I knew many professors of the nineteenth century with whom this was the case; but of course I don't want you to talk about this, because people would think it a terrible thing. [ 19 ] For the truth is that humans are not inwardly as unconscious or as stupid as they pretend to be. Often they are quite smart. The dumbest are often quite smart, and the opposite is also true. But they don't know their own intelligence. It is a very deep secret: behind a person there often stands the true nature of his soul and spirit, which he cannot perceive in himself. [ 20 ] This is already a way of reaching into the spiritual world.

As you know, at the end of the nineteenth century there existed a materialistic natural science, and people today still adore this materialist science. I must admit however, that this science was tremendously useful to me. What it did, from start to finish, was bring up the most boring statements. It is as if the modern scientist licks his fingers with enjoyment when he thinks he has discovered that all humans descended from apes. But if one thinks about this statement again and again, with complete energy, it changes! It changes into another statement that is spiritually correct. That is to say, humans do not descend from apes but from a spiritual being.

[ 21 ] There are different points of view here. A child was once sent to school. There he heard for the first time from his teacher that humanity is descended from apes—too early as it turned out. When he returned home, he said to his father, "Hey, I heard today that humanity is descended from apes. Just think of that!" "Well," said his father indignantly, "You're certainly a stupid fellow. That may be the case for you, if you like, but not for me!" You see, for the father—he took it with reference to the soul—the story was quite unbelievable.

[ 22 ] From all that I have told you you will see that one can find one's way into natural scientific thinking in two ways. If you have not studied natural science, as many did in the nineteenth century and indeed still do, instead of simply parroting the conclusions, you can think about them—but think about them in a meditative way. Think them over for hours and hours, and you will find that what is true in the spiritual world comes forward. If you think for a long time about plants and minerals, and you have thought all the things about them that people tell you these days in such a dreadfully materialistic way, then you finally come to the meaning of things like the meaning of the zodiac, the meaning of the stars, all the secrets of the stars.

The surest way to this goal is to start with those simple statements that are taken for granted, and proceed forward from there. The part is greater than the whole, bodies have no extension, judgments have color, the straight line is the longest path between two points. In saying these kinds of sentences you tear yourself away from your physical body. When you have experienced all this, you come to the point where you can use your etheric body instead of your physical body. You can then start thinking with your etheric body—your etheric body thinks everything upside-down, or in the reverse of the way it appears in the physical world. It is the etheric body that gradually brings one into the spiritual world. At precisely this point, however, very often one gets stuck: one must still accustom oneself to one thing more.

You may know that one can read very strange things these days. I was in a small southern Austrian town (which is no longer in Austria) and I found an evening paper. It had a so-called editorial; it was a very interesting story, in all detail—every particular—a political story. There were three columns—it was all very interesting. Then at the end—still on the same page, there was a small disclaimer that said: We are sorry to notify our readers that everything in today's editorial article is based on false information and therefore not a word of it is true! This is the kind of thing that can happen to you today. This of course is rather an extreme case, but whenever you read newspapers it can happen that on every single page there is something that is not true at all. At some later point what one is now reading will be exposed as untrue. My feeling is that most people have become dreadfully insensitive in such matters, and they take in, quite evenhandedly, both truth and lies. The mind has become blunted in this way, so that truth and lies are both taken in the same way. This makes it impossible to reach into the spiritual world.

[ 23 ] I told you last time that when someone becomes crazy, only his body is sick; the soul is not sick, it remains healthy. I told you that when someone hallucinates in a fever, it is only his thoughts that become caricatures—for the soul itself is intact. One must get used to these things, if one wants to penetrate the spiritual world. One must get used to feeling pain in one's soul when something is not right, and to finding that something that is correct gives one a spiritual joy. One must rejoice about the truth the way one would if one were to receive a million dollars. One must be happy when one is told some truth. The opposite case is that when something is discovered to be a lie, a suffering is felt in the soul—not in the body—suffering as if one had a dreadful illness. The suffering need not be so severe that the soul has to become sick, but it must be possible for the soul to experience pain and joy just as, when the body is disturbed in a physical way, one feels pain and joy. This means that one must come to the point where one feels the truth in the same way that one experiences happiness, cheerfulness, and general pleasure in the physical world. One must eventually come to the point where one suffers such pain in the face of untruth that one's soul becomes sick—as one can be in a bodily way. If someone heaps lies upon you, you must be able to say inwardly: Damn it, this person has just sold me deadly nightshade. This must be true in an inner way. Now of course, if you look at the current world—for instance, at the newspapers—one eats that deadly nightshade all the time. You must constantly nourish yourself spiritually, for the soul has to remain healthy. You must continually be spitting out what is bad, spiritually, if your spirit is to remain healthy. One has to get used to this fact, because one cannot be without newspapers. Once you come to the spiritual world, you will have to be used to the bad taste of newspapers; and to feeling joy when you read something exceptionally good—the same kind of joy, in my opinion, that you would have when you eat something that tastes very good.

Truth, and the striving for truth, must taste good to you; and lies, once you are conscious of them, must taste bitter and poisonous. You must not only know that judgments have color, but also that printer's ink nowadays is mostly wild cherry juice. You must be able to experience this in all honesty and rectitude, and once you can do so you will be in a state of spiritual transformation. [ 24 ] People read these days about alchemy, and believe it in an external way. They believe that they can change copper to gold, and there are charlatans who will tell you all kinds of superstitious variations of this. Of course, in the spiritual world these things are possible; but one must believe in the truth of the spirit. One must be able to tell oneself that the printer's ink used is the same everywhere, materially, whether it has printed a true book or a lying newspaper. In the second case, the printer's ink is really the wild cherry juice, and in the other it is like liquid gold. Things that in the physical world are exactly the same are quite different in the spirit. [ 25 ] Of course, if intelligent people today hear the statement "printer's ink can be liquid gold or wild cherry juice" they will tell you that you are only speaking 'metaphorically'. It is only a metaphor! But the metaphorical must become spiritual reality and one needs to understand how metaphors become spiritual.

[ 26 ] I will give you an example—it actually comes out of the history of the Social Democratic party. You probably did not experience this as much in this country. At one point the party split; on one side were those led by Bernstein—happily making all kinds of compromises with the middle class—and on the other side, led by Bebel, were the radicals.⁵ I am sure you have heard about Bebel in books. At one point in Dresden there was a party convention, and Bebel got angry about the others and said he was going to put some order into social democracy. He gave a big angry speech. In the course of it he said: Well, if this or that happens on the other side, it feels like a louse running across my liver. Now everybody would say this is only meant metaphorically. Of course there is no such thing as a louse on his liver! But then one can ask: Why use such an expression? Why is it possible to speak in terms that suggest a louse walked on your liver? For the most part it is extremely unpleasant when people have lice, it is extremely unpleasant; it is actually a distressing feeling.

[ 27 ] Not everyone is as lucky as a certain sorry fellow who was always picking lice from his head. Someone asked him once, "How is it that you are so skillful and always manage to find a louse?" He answered, "Its easy. If I miss the one I'm aiming for, I get the one beside it." It does not happen to all of us to aim for a louse and miss and still get one!

Generally, when people have lice, it's terribly unpleasant—a horrible feeling. I remember a case when I was a tutor and one of the boys entrusted to me came home after being out. He had been sitting on all kinds of benches in a big city and he started to have dreadful pains in his eyes. Everyone was wondering which specialist to take him to for his terrible pains but I said, "Why don't we first try a lice-killing cream on his eyebrows?" Indeed, it was then noticed that he was full of lice, and once the cream went to work, his eyes stopped tearing. Now, you should have seen how upset people—the mother and the aunt—looked when they suddenly discovered that he had lice. Their feelings were so intense that they had repercussions in their livers; they had pains in their bellies. They said, "My God, our child has lice, what a terrible thing!" When this happened, the sensation was really as though they had lice running across their livers.

In the case of the Social Democratic party, it was not a matter of people getting lice, but rather of some people doing things that seemed so awful, so repugnant to the others, that the sensation was the same—the same as would have been experienced in earlier times, or would still be experienced in some classes of society, at the thought of having lice on one's liver. So you can see, in the way the expression was formed, it did correspond to a reality. Latterly, however, these expressions have been used in a way that only refers to spiritual matters or matters of the soul. But again, one has consciously, deliberately, to make those connections. One must really be able to experience, not just the sound of the phrase, but the actual sensation that it came from.

[ 28 ] Let us say I have a newspaper in front of me: most of the things that are printed in it must be felt by me as if the printer's ink was a somewhat toxic deadly nightshade juice. I wonder what people would do if they truly experienced that these days? Think for a moment how much deadly nightshade juice is used when, for instance, people talk about war guilt—Germany's war guilt in the first World War, or Germany's innocence in the war—and the fact that people, just by reason of belonging to this or that nation, feel comfortable when they claim innocence, using all manner of untruthful statements. They feel good doing this, but not because what they say is actually true.

So, how in today's world can one reach the spirit? One must, first of all, make a firm decision, a very intense commitment, to be very different from these contemporaries—and yet get along with them. For of course it is not going to be very helpful to just stand on a stage and insult people. One way or another, one has to find an avenue for truth. This is extremely difficult, as I have shown you today. [ 29 ] Today I had to present difficult things so that you would see that it is not easy to enter the spiritual world. You will see that it is good to work with difficult things. Later on we will come to things that are easier, less strenuous. Next time, I will show you the whole way into the spiritual world.

• 5. Eduard Bernstein (1850–1932), socialist theoretician, writer, and politician, who rejected revolution and established revisionism as a moderate, evolutionary path for socialism in the 1890's.
  
  August Bebel (1840–1913), co-founder of the Social Democratic Labor Party with William Liebknecht in 1869, writer, politician.

[ 1 ] In the last lecture I told you that contemporary humanity cannot know anything because our thinking nowadays does not lead to real knowledge. In earlier times, say a thousand or fifteen hundred years ago, whoever wanted to learn anything had to undergo special training in thinking. People did not believe that they could understand anything of the spiritual world with their ordinary, everyday thinking, and therefore there existed a kind of schooling of thinking. Today, on the other hand, none of the education we receive enables us to educate our thinking in any real way.

[ 1 ] This means that we are quite unable to think. I will give you an example that you probably saw in the newspaper a few days ago.⁶ There was an article on a very common dream, a recurrent dream of flying. We can all remember dreams of flying, floating, or falling. Such dreams often occur soon after we go to bed. But you know all this. In this article a writer, versed only in today's natural scientific thinking, attempts to explain this kind of dream. You will see that this kind of thinking leads nowhere in such matters. He says: "This dream of flying, according to Dr. Richard Traugott, is actually induced or triggered by a contraction of the body." What is the writer saying here, what does he believe? He thinks that at the time of going to sleep the body contracts or twitches. But, I ask you, has it not happened to you that you have had this same experience when you are awake? And when does it happen to you? As far as my own experience goes, this kind of sudden jolt or start happens when you are afraid. It is when you experience something startling or frightening that you experience that kind of bodily jerking or contracting. The same thing can happen if, let's say, you go out onto the street and you see a man whom you believed to be in America. At the moment you notice him, your body is jolted—because you are surprised. Now you could not imagine that starting with what has just been described you would feel yourself flying! The problem is that people can invent all kinds of ideas, but those ideas do not particularly fit the observation. The thoughts seem to fit as long as one makes experiments in the laboratory with lifeless matter; but the minute one tries to explain something real, they don't fit anymore.

[ 1 ] Let us continue with this writer. He says: "The cause of this contraction resides in the difference of muscle tension in sleeping and in waking. In the waking state there is a constant flow of energy from the central nervous system to the muscles." He assumes that in the waking state there are constant electric currents moving between the muscles and the nerves. "These energy currents create the muscle tension necessary for the maintenance of the bodily balance that the harmonious interplay of the musculature requires. In sleep this muscle tension largely disappears. During the period of going to sleep the reflexivity of the spinal cord actually increases, and thus the relaxation of the muscle tension, or rather the stimulus that this process exerts on the spinal cord, easily leads to this twitching reflex." So presumably, in the nervous system of the spinal cord there is a stimulus that is continuous and that increases the muscle tension. The writer goes on: "Other sensations that exist in our organs, particularly the rising and falling movements of the chest musculature and the rib cage, may even more directly influence the development of this feeling of flying, floating in the air, or swimming." In other words, muscle tension increases, contracting the body to such an extent that finally, when we are asleep, we experience a condition like that of flying or swimming.

[ 1 ] Now, after all this, just think back in your own experience to when you were breathless (panting) and your chest was tight. Did it ever occur to you that you were having a swimming sensation—not to mention the sensation of flying? On the contrary, in such moments you feel particularly heavy. The article goes on to say other things. For instance, attention is called to the amount of pressure and resistance we feel, when awake, on our bodies where they rest on something. Then, supposedly, when we fall asleep, we become aware of the lack of pressure and resistance. But really, gentlemen, this doesn't make sense. After all, when we are awake and walk, we actually are supported only on a very small surface! We feel that we are walking on the soles of our feet. Of course, when we sit down, we are resting on a larger surface than the soles of our feet. But even if you were to add the surface area of both these places where the body contacts the outside world, this still does not compare to the surface we need when we are asleep. So, as you can see, this kind of thinking really leads one to talk nonsense. This kind of thinking is what passes for science today. Our same scientist tells us that the electric currents in the nerves are stronger when we are asleep; they stimulate the muscles, and they cause the sensation of flying—so that one believes one is flying. Or he tells us that the support disappears when we sleep! One can hardly believe what he goes on to say, for he speaks of: "the disappearance of the perception of pressure and resistance, that in the waking state is present in all the parts of the body that need a support . ." It is not to be believed that he could fail to take into account that there is a much larger surface being used in sleep. But he doesn't care about this, because contemporary thinking never really reaches any real explanations or clarifies what really happens when we go to sleep.

[ 1 ] Let me now clarify what really happens when we go to sleep. From this you will see how one can really achieve insight into the higher, spiritual world. First I will show you this in an image. Remember that this is only an image! Let's assume you have here someone's physical body. (He draws it on the blackboard, left) Within it, there is an etheric, supersensible body—I will draw it in yellow. This fills out the physical body and is invisible. When we are asleep, these two bodies remain behind in the bed. When we are awake, the astral body is also within those two bodies—I will draw the astral body in red here. Within the astral body there is the ego, the fourth member—I will show it in violet. This, then, is the human being when awake: physical body, etheric body, astral body, and ego—inserted one within the other.

[ 1 ] Let us now look at our sleeper: when he is in bed, he has only a physical body and an etheric body (drawing, center). Outside these are his astral body and ego (drawing, right). What lies in the bed therefore may be compared to a plant, for the plant also has a physical body and an etheric body. If a plant had no etheric body it would be a stone, and it would not be alive and could not grow. So what is lying in bed is like a plant—the plant does not think, and what lies in bed does not think in the sense of conscious thought. But it is also true that thoughts are in there somewhere, as I have already explained to you; and sometimes these thoughts are even more clever than those we use when we are conscious. However, there are no daytime thoughts such as we are used to, and in this respect what lies in bed is like a plant.

[ 1 ] But when we describe what lives outside that which lies in bed, this feels no boundaries. You can start to have an explanation of this, if you notice that when you leave the boundaries of your body, your consciousness disappears. When you are in your physical body, your astral body has to be as big as it is; but when you leave it, then your astral body suddenly grows—it grows to gigantic dimensions, because the physical body no longer contains it and makes it small. At the moment you go to sleep, at the moment you move out of your physical body, you feel as if you were growing larger and larger.

[ 1 ] Now, let's say you drink a glass of something. I guess I'd better not talk about a glass of alcohol, or else the word would be spread that I speak in favor of alcohol. As you know this is a rather unpleasant issue in Switzerland these days. So let us say you drink a glass of water with a little raspberry juice. If you put some raspberry juice in a glass of water, you can taste the raspberry juice easily. If, however, instead of a glass, you take a small bucket containing the equivalent of five bottles of water, and if you put only the same amount of raspberry juice in it as you put earlier in your glass, the raspberry juice is diluted—spread out over a much larger amount of water. You have much less of the raspberry taste. When I was a little boy, I grew up in the vicinity of a winery. There were big cellars with barrels of 400 buckets of wine. If we had filled one of these with water instead of wine and had added a little raspberry juice and stirred it, you could have drunk the water without at all realizing there was raspberry juice present. This is clear, I am sure. Now, gentlemen, as long as the astral body is as small as the physical body it is like the raspberry juice in the glass of water; your astral body expands only to the limit of your physical body. But when you leave the physical body in sleep, it no longer contains the astral. The astral body spreads out, just as the raspberry juice spreads out in the 400 buckets of water. Therefore in your astral body you have no consciousness. Consciousness is created through the fact that the astral body is concentrated or contracted.

[ 1 ] Here you have a true explanation for what actually happens when you go to sleep. As long as we are awake, our astral body is in our fingers and our toes, in all our muscles. When we feel the astral body in our muscles, we have the feeling of being dependent on our physical body. The physical body is heavy. We feel the heaviness of the physical body. In the moment we leave the physical body, we leave behind its heaviness. In this brief moment before consciousness has completely disappeared in sleep, we no longer feel the heaviness. We do not feel that we are falling, for in fact we are rising; we feel, rather, that we are floating into the air. This sense of not being bound to a physical body, this sense of enlargement, is what we experience as flying or swimming. We can feel ourselves moving freely until consciousness disappears and we go to sleep completely. In contrast to what has just been described, all the natural scientist can say is: our muscles twitch. And, as you well know, when our muscles twitch we feel them more than we usually do, and when that happens, it does not make us feel that we are flying—on the contrary, that is when we feel most narrowly tied to the physical. Another example is that when someone is surprised—Wow!—his mouth gapes open. This is because he is then so much connected with his muscles that he can no longer control them. The experiences of one's muscles twitching in surprise, or loosing control when "wowed," are the opposite of those prevailing when we go to sleep. When we go to sleep, we leave behind our muscles; therefore there cannot be a contraction of the muscles. When we lie down and rest on a larger surface of our bodies, there is rather a relaxation of the muscles. We do not need to hold our muscles together by means of our astral body. They relax, they do not become tenser. Because we no longer need to exert an influence on them, we believe that we are free of our muscles, and because of this we fly away with our lighter astral body.

[ 1 ] Now consider for a moment what I told you last time about learning to think in a way opposite to our everyday thinking. Here you can see how today's ordinary thinking, when trying to explain the human being, results in the opposite of the truth. Therefore the first thing you must do is to think correctly—which really means being able to think the opposite of what holds true in the physical world.

[ 1 ] People have lost the habit of thinking correctly. They can no longer think in such a way that they can reach the spiritual world through thinking.

[ 1 ] There are many people today who speak our language, and this language contains the word "spirit," so they use it. The problem is that they no longer have any real picture of what the word "spirit" means. They can make mental pictures only of physical things. But if we want to think of the spiritual, we come to something without physical characteristics, and therefore to something that you cannot perceive in the physical world. But thinking nowadays is so tainted that people actually wish to see the spiritual world in a physical way. As a result of this, they become what we call spiritists. They say to themselves: If a physical body can move a table, the fact that I can do this means I exist. Then they continue: If a spirit exists, it must also be able to move a table. And this is how the practice of "table-tapping" originated. People rely on table-tapping for signals from the spiritual world. This is because their thinking has become twisted or warped. Their thinking is materialistic in nature. It says: I must have the spiritual, but I must have it in a physical guise. Spiritism is the most materialistic concept of all, and it is very important to understand that.

[ 1 ] Now perhaps someone will say: But I have been present where people sat around a table and linked hands in a chain, and the table started to move and hop around, and all kinds of things of that sort. The external facts are true. It is quite possible to sit around a table, to make a chain of hands, and at some point the table will be set in motion. But this is the case when any small motion in some way starts a larger motion. If we have a railroad train with a locomotive and an engineer, the driver does not get out of his engine and go to the back of the train and start pushing it when he wants to start moving. In fact, he would not be able to do that. He would never be able to set a train into fast motion in this way. As you well know, the engineer makes a very small motion, and the train soon starts to move very fast and pull many cars. Why? Because the connections are established in the right way so as to result in the train moving. In this way, physically, a very small motion starts a larger motion.

[ 1 ] This is the case in the purely physical process of people creating a chain of hands around a table. They then start to twitch very slightly and, lo, and behold! from these small motions a larger motion results. This motion is transferred through the material plane. But this is really a very ordinary physical event.

[ 1 ] Now, if there is one person among those present at the table-tapping who has any thoughts in his subconscious, then these thoughts are translated into the twitching of the finger tips, causing a response, which forms letters which we can then read. However, what we read as an answer in such cases was always present somewhere in the subconscious of one of the people there. This is true, no matter how clever the answers seem to be. I have explained to you that when a person enters into the subconscious, he is entering something much more profound than his ordinary consciousness. This is can be seen in the practice of table-tapping. Nevertheless, the fact of people turning to spiritism is proof of the strength of materialism in our time.

[ 1 ] Ordinary thinking does not bring us to any true explanation of what a human being is. That was obvious from the newspaper article I mentioned here today wherein there was an attempt simply to explain a flying dream. The author of the article explains it in exactly the opposite way to which it should be explained. People no longer seem able to study things of real interest. I have often talked to you about dreams. Let me now repeat a few important facts.

[ 1 ] Let's say someone dreams he is in Basel in some town square. Suddenly—in dreams everything is possible—he finds himself standing in front of a fence.

[ 1 ] The fence has pickets: here one, there another; and here one is missing and there is a gap; and then another picket, and another gap. Now he dreams that he wants to jump over the fence, and he impales himself on one of the pickets, and this hurts—hurts so much that he wakes up and notices that he has not been impaled, but rather that he has a terrible toothache. He has a toothache and it wakes him up. He has a missing tooth in his upper jaw and he also has another missing tooth and this is what he saw in his dream picture as missing pickets in a fence. There was an exact correspondence to his upper jaw and its missing teeth. He then touches one of his teeth and he finds out which one hurts him. There is a cavity, and it hurts. One can certainly have such a dream.

[ 1 ] What is really happening here? This whole episode was actually played out in the dreamer's waking life. You can really say: So long as I was asleep, I was happy; I did not feel my awful toothache. Why not? It is because the astral body was outside the physical body, and the etheric body does not feel the toothache. You can hit a stone as much as you want, and even break little pieces off it, but the stone as such does not feel it. You can tear a plant and the plant will not feel it, because it does not have an astral body—it has only an etheric body. You would soon stop picking roses and other flowers in the meadows, if the plants were to hiss like snakes because it hurt them. However, it does not hurt the plant, and a human being, when asleep, is like a plant. As long as we are asleep, the tooth does not hurt. But when the astral body slips back into the physical body, as soon as this happens, we 'inhabit' our teeth. Then, you see, the astral body is in the teeth. Only when we are completely in our body do we feel what hurts our body. When we are not quite within our body, what hurts appears to us as an external object.

[ 1 ] Say, for instance, I burn a match: when looked at from without I will see it burning white. But if I had somehow lived within that match with my conscious astral body, I would not have only seen it externally. I would have felt it as a pain! In the case of the teeth, until I am fully in my body, when I first slip in, I feel them as if they were external objects, and I therefore make an external picture of them for myself that in some way resembles some aspect of them. Since I cannot make quite the right picture, which I could do only through spiritual science, I make a picture of a row of pickets instead of a row of teeth. Where there are gaps in my row of teeth, I have gaps in the row of pickets. As you can see, as a result of the confused picture that arises as a consequence of not quite being fully in the body, there is an error. Because when we are asleep we are outside our bodies, the inner is interpreted as the outer. I have been able to study what happens in such cases when observing little children as I taught them. They have no feeling as yet for the correct use of speech and I have often experienced that a child who has just started to write "Zahn," the word for tooth, will instead write "Zaun," the German word for fence. Such a child has to be told that this is false, wrong. Somehow the child was scared entering his body—not leaving it, but entering it. This does not cause a flying dream but a fearful dream, a nightmare. The child has a nightmare and somehow expresses this in the form of the fence dream. There is a connection between the child's misuse of words and the images of the dream. The images of the dream come into existence through words. There are always verbal connections. These help us to see more clearly what is really happening.

[ 1 ] The man I referred to before—Richard Traugott—has written a great deal about dreams, most of it is as absurd as what he wrote about the flying dream.⁷ When he speaks, equipped with ordinary science, he says exactly the opposite of what is actually the case. He does not understand that because the astral body grows larger when leaving the physical body it perceives itself as flying, and that when it is forced to shrink on reentering it pictures itself as someone (or something) who is squeezed somehow. The muscles tighten, causing an anxiety dream. The anxiety dream occurs precisely when the man who wrote the article would claim that there should be a flying dream. It is also possible to have anxiety dreams when the process of going to sleep does not proceed properly. Let's say, for example, that you are lying down and you have the sensation that you are being strangled by someone. This can happen if you are in the process of going to sleep and somewhere there is a disturbance, so that you cannot go to sleep, but you keep trying to do so anyway. You pass in and out of sleep, and returning into your body correctly is not quite possible because you are still tired. This can be felt as a strangling sensation, because the astral body is being forced in some way, and cannot quite enter correctly. Knowing this kind of thing, you can explain all these matters much better.

[ 1 ] This brings us to the fact that one more thing is necessary if we really want to know the spiritual world. One must be absolutely clear about the fact that the physical body is not involved here. One must be able to live in the astral body alone, in a way that does not involve the physical body at all. If one wants to know the spiritual world, one must induce a sleeplike condition in oneself. In ordinary life this occurs only when one slips out of one's physical body, which is viewed externally as the condition of sleep. But as I mentioned in my example of the raspberry juice in the large casks of water, in sleep the astral body (or juice) normally becomes gigantic and this must not be allowed to happen. The astral body must be held together through an inner effort of another body. Do not think now about the astral body and the human ego, just think again about the image of the drops of raspberry juice. Create a vivid image of a glass of water with only one drop of raspberry juice in it. The raspberry juice expands in the water to the limit of the glass, but it is still perceptible. But if you assume a container a hundred thousand times larger, then you would not be able to perceive anything of the juice, and this is comparable to our normal inner experience in sleep. Now, imagine for a moment that this drop of raspberry juice takes on an impish character. I put this impish drop in a cask with four hundred buckets of water; it has a real temper and says to itself: I am not going to let myself get mixed up in all this water, I am going to remain myself. Were this to happen, you would then have a huge casket with one drop of raspberry juice in it; and if you reached this drop with the tip of your tongue, if you went through all that water to the exact spot where the raspberry juice held itself together, then you would actually taste the sweetness of that single drop.

[ 1 ] I must stress here that I am speaking only metaphorically about the raspberry juice with its impish character. The opponents of Anthroposophy can be quite funny at times. There was once an article in a Hamburg newspaper in which Anthroposophy was insulted from all possible sides; and there, it is true, I was actually seen as an imp or devil, and in that case indeed it was meant very seriously, as if I myself were not just an imp but the devil's own helper—as if I were the very devil come into the world. To return therefore to the image I gave you: the drop of raspberry juice is only a devil's imp insofar as it can keep itself quite small when it is put into the water.

[ 1 ] In the case of the astral body, it is possible for it to stay as small when it leaves the physical body as it is when it is within the physical body; but it can develop the forces necessary to do this only by learning to think sharp, well-honed thoughts. I told you we must develop independent thinking. This independent thinking is much stronger than the weak thinking possessed by most people.

[ 1 ] The first requirement for knowledge of the spiritual world is very sharp and well-honed thinking. The second requirement is the ability to think backward. The outer physical world proceeds forward, therefore one needs to learn to think in reverse. This strengthens one's thinking. One must learn that truth which I told you about last time: the part is greater than the whole. This once again is something that contradicts what the physical world seems to indicate; but if one can do this one can put oneself into the spiritual world. All these things I have mentioned cause the astral body to remain small in spite of the fact it is not contained in the physical body—so that it does not simply flow out into the common astral ocean.

[ 1 ] All these requirements fit together, but you must be careful that all these things are taken with the same sobriety and the same scientific attitude with which the physical world is ordinarily examined. The moment we slip into fantasy, we are finished with the scientific. Our clear and definite approach must never be allowed to turn into fantasy.

[ 1 ] Let's take the case when one has a pain in one's big toe. You feel this pain through your astral body. If we had only a physical body, we would not feel the pain; and likewise if we had only an etheric body, we would not feel the pain. If this were not true, the plant would squeal when it was plucked! But we squeal when we have a pain in our big toe—of course, we don't actually squeal, but you know what I mean. We all feel like making a noise when we experience a pain of this kind. Why is this?

[ 1 ] Our astral body is spread throughout our whole physical body, and when our astral body reaches the spot where something in our big toe is out of order, this is brought up to the brain by the astral body, and we have a mental picture of our pain. But let's assume someone has a sick brain that does not allow him to register the pain in his big toe in that certain spot in the brain where it is normally felt. One needs a healthy place in one's brain to be able to register the pain in one's big toe. Assuming this spot in the brain is sick, and remembering what I have told you—that neither the soul nor the astral body can become sick—the pain in your big toe cannot be registered. What happens under these conditions? The specific place in the individual's physical brain is sick, but this still leaves the etheric aspect of the brain. The etheric aspect of the brain that remains is not properly supported by the physical part, and we may therefore ask: What will the etheric body do in such a case? The etheric body makes a great deal of this toe; not only does it notice it, it makes a mountain of it. The pain to the etheric body will appear to us as little beings, little mountain-climbing beings sitting in this mountain. So here we have the big toe transferred into a spatial picture, into a large space—just because the brain is sick. If this were to happen to you, you would swear that there was a mountain in front of you. In actuality this mountain is only your big toe, and it is clear that this is a delusion. It is very important to protect oneself from such sick delusions when one penetrates into the spiritual world, or else one can slip into total fantasy. How can we avoid these delusions? This has to be done through real schooling. We must learn what can result when the physical body becomes sick in any way, so that we will not be confused when merely physical manifestations appear to be real spiritual occurrences! For this reason we must learn truly active thinking, thinking backwards, thinking such as I described last time—a thinking very different from our ordinary thinking in the physical world. In this way one will be protected against delusion, and one will recognize the physical origin of what we have just described. In earlier times people were prepared so to penetrate safely into the spiritual world. There was a real method or art of preparation, which was called dialectic. This meant that people really had to learn to think. Nowadays, if one were to suggest to people that they must first learn to think, they would pull our hair out—for everyone is convinced that they already know how to think. But if one looks back to earlier times, it is actually true that there was a real schooling of thinking, or a dialectic. One had to be able to think both forward and backward, and one had to be able to form concepts in the right way.

[ 1 ] How, we might ask, did this training take place? It took place through the activity of speaking, and at the same time as one spoke, one learned to think. I have just given you an example of this, when I talked of children first learning to speak and then learning to think. But of course such thinking is at first entirely childlike. Nowadays this childlike thinking is preserved by people throughout life, although it is worthless in later life. If one were to continue to learn thinking through speaking this way, then one would have to ensure that with each in-breath and each out-breath the air moved correctly in and out for correct speaking is connected with correct breathing. For speaking to be rightly connected to the breathing process the air must come in and go out in the proper manner.

[ 1 ] Much depends on one's being prepared for correct speaking, because correct speaking prepares one for correct breathing. Whoever knows how to breathe correctly can also speak for a long time without becoming tired. Through the art of dialectic, one once learned how to speak and breathe correctly, and therefore how to think properly. These days, however, people are no longer able to think properly, for their breath keeps bumping into the organ of their breathing at every moment. Just listen to some academics when they speak. First of all, they do not speak very much in general; they usually read, and they use their eyes very much for support. But if you listen to an academic speaking, for the most part it is as if the person were short of breath. It is as if he were constantly bumping into his own body.

[ 1 ] For this reason everything that is said becomes a picture of the physical body. Whether one has a sick spot in one's brain, and consequently makes a mountain, with mountain spirits, out of a painful big toe; or whether one keeps bumping into oneself with one's breath whenever one thinks, with the result that true thinking cannot emerge—it is all the same. Because your breath is constantly bumping into your physical body, you will perceive the whole world as a physical phenomenon. Now, what really is the source of this materialism? Materialism comes from two facts: people do not know how to think correctly, and they do not breathe out correctly. It seems to them as if the whole world were made up of pressure and thrust—which they have in themselves—because they have not been prepared through right thinking. Therefore we can say: A person is a materialist because he cannot get out of himself; inwardly, he keeps bumping into himself.

[ 1 ] Let us return for a moment to Mr. Traugott. What he should really say is that the flying dream is caused by the fact that we go out of ourselves, and the astral body starts to grow larger. However, he does not conclude this. He thinks, indeed he thinks a great deal. And what happens if someone wants to think, and think some more, when in fact he is unable to think? What really happens? First of all, you will see him frown, and if this doesn't help he will hit his forehead and thus tighten his muscles, and then he tightens them some more, and he may even hit himself again so that his muscles are really tight. What is Mr. Traugott really doing when he is thinking about dreams. Instead of looking at things as they really are, he tightens his own muscles, and what he finds is what he himself is doing—muscle tension. I've got it he says: the dream is caused by muscle tension! He confuses his own attempt at thinking about dreams with reality. We can all learn something from Mr. Traugott. We can learn what is happening to him when he thinks about things, and when you yourself read the story. What happens today when we read what people print is that we learn what they themselves imagine is true. Whenever we read the newspapers today, we have to say we really learn very little about what is really happening in the world, but we do learn what the people who sit in the editorial rooms would like to be happening in the world.

[ 1 ] The same is true of today's materialistic science. Through it you will not learn what the world is; rather, you will learn what materialist professors think about the world. If you penetrate this a little, you will see that Anthroposophy has no intention of deceiving the world, but in fact it wants to put honesty in the place of deception and illusion, and in place of what is often untrue, very often consciously so.

[ 1 ] You may see from this discussion that honesty, inner honesty, is the fourth quality that must be present if we are to be able to reach into the spiritual world. If you contemplate the world in this way, you will see there is very little honesty operating in the world, and it is no surprise that not much of it can be seen in science.

[ 1 ] We have therefore seen four required qualities: independent thinking, thinking not linked to the outer world, thinking whose quality is completely different from the physical world, and thinking honestly. We will look at other characteristics next time.

• 6. The report appeared in the Basler Nachrichten, July 5, 1923.
• 7. For example: The Dream, Psychologically and Cultural-Historically Viewed, Würzburg, 1913.

There are many questions still pending from those asked recently, but I will tie in some of these with the recent subject of dreams. We shall start with a question that seems to have broken many scholars' heads, and that is the question of the lizard's tail.

As you know, if we see one of these large lizards and grab it by the tail, the tail breaks. In fact, it is very difficult to catch such lizards because, when the tail breaks, the lizard runs away quite happily without its tail. The tail seems brittle and scientists attempt to establish whether the tail is really torn away or if it is somehow left behind by the animal. Contemporary science proceeds in a materialistic way and therefore tends to assume that the animal simply has weak muscles in that part of its tail and that these muscles just cannot hold together under the strain of being caught.

But there is a little-noticed fact that is undervalued, which is that when the lizard is caught and kept in captivity for a long time it loses the ability to let go of its tail. It is as if the tail becomes stronger and therefore increasingly difficult to pull off. The peculiar thing is that when the lizard is in the wild he loosens his tail easily, and when he is in captivity he holds onto it. What is really going on here?

You see, people direct their thoughts toward the musculature around the tail, instead of looking at all the facts, facts that would very easily give the answer to why the lizard in captivity does not lose its tail. The missing evidence is that the animal in the wild is scared when one tries to catch it, because it is very unusual for it to be caught and may actually be the first time this has happened to it. The first time a man comes into its vicinity the lizard is scared and becomes so brittle that it lets go of its tail. Once the lizard becomes used to the proximity of people—when people are constantly near it—the lizard loses its fear and likewise stops losing its tail.

Even a superficial observation of all the facts in this situation leads us to conclude that fear plays a very important role in the case of the lizard. But we must examine this fear more carefully and say: The fear that this lizard has when people come near it to catch it—this somehow comes out of the animal when it is caught, though normally it remains inside. It is this fear that holds the matter in the tail together and makes it strong!

Let me introduce here a remarkable phenomenon of human life. As you know, when people who are very dependent on their soul life become scared they get diarrhea. The fear causes diarrhea. How can we understand the meaning of this? This means that whatever is normally held in their intestines is no longer held together as it was. What was it that held things together in the intestines? When fear rises up in the soul it stops holding things together in the intestines, but when fear remains in the intestines it holds things together.

The same thing is true of the lizard. If one looks at a lizard, it is like one's own lower body: it is completely filled throughout with the soul quality of fear.

It is especially true of the tail that it is completely filled with fear; and when this fear is pressed out or expressed, the tail breaks. The fear, however, normally remains within the animal. The animal does not feel the fear while in captivity because it is used to people, and because of this the fear can remain in the tail and hold it together. Here we see a very important quality of soul that has a certain significance for the bodily constitution.

Human beings also contain fear. We have fear in our big toe, in our legs, in our belly—there is fear everywhere. This is not everywhere the case however. Fear does not normally rise above the diaphragm—it does so only when we have nightmares. Nevertheless, fear does have a role to play: it holds our organism together. It is in our bones that fear lives most strongly. The bones are strong and hard because a terrible fear lives in them. It is fear that holds the bones together. When we feel our bones too much, our bones get soft. Those children who were fearful at the time when their bones were not yet completely hardened, develop weak bones—a condition called rickets. It is possible to cure children with rickets by reducing their fear through some soul work. But it would be quite false to say that this fear in us is something of the soul: that we need only approach the fear in a somewhat higher manner in order to have an experience of a higher kind of knowledge. To enter this subject in the wrong way would not be good, for we would make ourselves sick in body and soul at the same time. We must do something entirely different.

In order to gain knowledge of the spiritual world—I have already given you various other means—we must learn to live correctly in the outer world. How do people really live in the outer world these days? As we said recently, we freeze terribly, and often we sweat a lot, and this is how most people normally experience living in the world. First they sweat, then they freeze. This is not the only way one can live into the outer world, however. Rather one should try to cultivate a certain capacity, so that when it is cold one isn't just cold but rather one becomes aware of a kind of qualitative experience that goes with it, namely that of fear. When one is aware of fear, one easily notices that with the return of warmth fear disappears. When a person cultivates a certain awareness of fear connected with the coming of snow; when the warm rays of the sun bring a certain pleasant comforting feeling—that person is in fact living into the outer world in a way that leads to higher knowledge. This belongs with the other requirements I have tried to describe to you. It is really true that whoever wants to gain higher knowledge must feel something when he comes close to a glowing piece of iron, and he must feel something different when he approaches a piece of flint. When he approaches the glowing iron, the feeling should arise: here is something that is related to my own warmth and is good. But when he picks up a piece of flint he should feel a sense of strangeness and a somewhat fearful mood. (You can see immediately that whoever wants to gain higher knowledge cannot be nervous, as we say these days, or else he would drop the piece of flint the minute he takes it into his hand, because he is afraid of it!) One must be brave and conquer the fear. At the same time we cannot be like a moth that takes so much pleasure in the light that it flies right into it, to its death

The example of the insect flying into the flame gives you a good idea of the relationship of a flame to the spiritual world. We really must acquire a sensitivity to the inner feeling for whatever is at hand out there in nature. What will this produce? Let us examine things as they are now. Materialists assert above all that the earth has a crust of hard stone—they believe in this hard rock of the earth because they can walk on it and when they touch it, it is hard. Materialists believe in this hard rock, but whoever wants to gain higher knowledge should experience a certain fearfulness of this same hard rock. This fear is totally absent when a man finds himself in the warm air. I will draw the warmed air above the hard rock. (He draws on the blackboard.)

When one considers the warm air, fear is totally absent. (To show the warmth of the air I will color it red.) Yet it is possible to enter a condition such that even the warm air would make one afraid. This is the case when one attempts to get closer and closer to the feeling that one gets from the warm air. In a person who feels more and more comfortable living in the quality of the warm air, the warmth too will eventually cause fear. It seems strange, but the better one feels, the more fearful one becomes! When one gets used to feeling completely at ease in warmed air, when one becomes more and more used to the warmth and is fully at ease inside all of nature, then one can find spiritual knowledge. At this point something quite remarkable happens—I will try to make it clearer for you. Most people try to keep cool, to cool off when they get warm—all they know is that it is very pleasant to get cooled off. But if, instead of this, one were to remain warm, if one were to soak up the good feeling of the warmth—then whatever it is that I have drawn here schematically (yellow) would start to fill itself with all kinds of images (upper light) and the spiritual world would literally arise: the spiritual world which is contained in the air, which one does not normally feel and is not conscious of, because in most cases one cannot tolerate the warmth in the air. When one becomes accustomed to seeing those beings in the air, one gradually reaches the point where one can tell oneself: when I take a stone in my hand, it is very hard; but when I become more and more aware of the spiritual, when I am able to penetrate into the spiritual, when there is more and more activity around me—not just the sensory world but also the spiritual world—I can do something more. I cannot slip into the hard ground with my physical body of flesh and blood, but with my astral body I can actually slip into the earth (lower red). This is very interesting—at the moment that one starts to perceive the spiritual world in the realm of the air, at that moment one slips so far out of one's body that stones are no longer perceived as obstacles—and one can actually dive into the hard earth the way a swimmer dives into water. What is interesting is that we cannot penetrate into the air as spirits, for there are already other spirits there, but in the earth, which is empty of spirit, it is very easy to gain entrance—one can dive under as a swimmer does.

In between the solid and the gaseous elements we have the watery element (blue). This rises and falls as rain. Up above, as I am sure you have seen, there are sometimes formations of lightning (upper red). The water is between the hard earth and the air; it is thinner than earth and denser than air. What is the meaning here? This is something that is easiest to understand if we consider lightning.

According to the scientists, lightning is an electric spark. Let us examine why, according to them, it is an electric spark. You probably know all this but I will repeat it. If we take a sealing-wax rod and we rub it with a leather strap, it becomes electric; and if we have little pieces of paper, they are attracted by the rod; and so it is possible to electrify all kinds of objects by rubbing them. This is often shown to children in school. But there is also the specific need for something else. If you do this experiment in a very humid room, you will not be able to electrify a rod or anything else. First you have to dry everything thoroughly with a dry cloth; then, and only then, can you produce some electricity, for water does not produce electricity.

Now, according to the scientists there are clouds up above that rub against each other and somehow produce electric sparks. Even the child can tell you that in order to produce electricity you must remove all water, for if there is anything wet in the apparatus you will not be able to produce any electricity—even a child can tell you this. This is the kind of nonsense we are being told: it is clearly impossible to produce lightning by clouds rubbing against one another.

Think for a moment whither the water evaporates—it rises and reaches higher and higher into the region of the spiritual; it moves away from matter empty of spirits here-below and rises into the spiritual world above. It is actually spirit that produces what looks like our electric spark. For, as we rise, we move higher and higher into the regions of the spiritual. Matter is present only in proximity to the earth. Higher up, it is surrounded by the spirit. Therefore, at the moment when the water vapor rises and reaches the region of the spiritual, the flash is produced. The water First becomes more spiritualized and then it falls down again, "densified".

If one observes nature correctly, one is forced to come to spiritual subjects; but if one absolutely refuses to take the spiritual into consideration, one is then left with no alternative but to make all kinds of absurd statements like the ones you heard about the flying dreams or the lizard's tail or the cause of lightning. Everywhere we can look, it is clear that it is impossible to explain nature if one does not bring in the spiritual.

We will now try to proceed further. When one stands on the earth, starting from the feet and moving up, one is always related to the lower spiritual beings, and one can dive in like a swimmer. When we move out of our physical body with our astral body, we can actually penetrate into our solid surroundings and find ourselves within solid matter. (We cannot however do this with the surrounding air.) We can actually wander around, but this wandering around in the solid element has very important aspects. When we conduct ourselves correctly in relation to warmth then we come to the point of seeing spiritual beings in the air. But when we go out of our body at night and unite ourselves with the earthly in a spiritual form, then it can happen, when we awake, that we can still sense something around us of what we experienced when we were in the hard matter of the earth. Something remains in the soul.

Some of you may have noticed on awakening that it is easy to hear very soft sounds; and if, as you wake, you are really attentive you may have an experience similar to hearing someone knocking at the door. It is quite remarkable that when we live into the air with our soul there arise images, and when we live into the solid earth—into matter—with our soul, as a swimmer does who dives into water, then we experience tones.

It is very important to know that all hard matter continuously produces sounds that of course we cannot hear if we are not inside of it. All solid matter continuously contains tones and we can hear them on waking up only because we are still half in our surroundings. These sounds can have a very special meaning in certain cases. It is completely true, for example, that it sometimes happens, when a person dies at some distance, that someone else may hear on waking what sounds like a knocking at the door. This knocking sound is related to the dead.

Now of course it is very difficult for one to understand these things properly. But just think: You would all be unable to read, that is, to make sense of signs or letters on paper, if you had not first learned to read. In the same way one cannot immediately understand the wonders at work when one hears tones on waking up. You do not of course have to believe that there is actually a dead person standing at the door knocking with his fingers. But the dead do reside on earth in the first days after death, and they do live in the solid material of the earth. The fact that tones arise in connection with solid bodies does not necessarily have to seem very remarkable. It was quite widely known in the past when people paid attention to such things. People can have a premonition when someone at a distance dies. This means that someone has died and is still bound in his soul to the solid earth. Tones arise out of the dead when they abandon the earthly realm. It is just as easy to hear the sounds that are made at a distance as it is to read a telegraph message from someone who has transmitted from America. These kinds of long distance effects transmitted through matter are present on earth and are always there, and in days when people paid attention to these things the connection of the spiritual with the earthly was well known. This is not some fairy tale it is actually something that was perceived in earlier times.

As you can see, we are now entering an area that is described nowadays as superstition. But it is actually possible to explain these things scientifically, just as other scientific things are explained only you must know how to do this accurately.

One could come to the point of perceiving the spiritual world in the air: that is, if men were not so "poor me" as they so often are today. (The more civilized men become, the more depressed and plaintive they become in a certain way.) Those whose daily work forces them to live in great heat have no time during work hours to perceive the spiritual world and so they lose the opportunity to perceive the spiritual world contained in the air. The fact that one can see spiritual beings in the air is not in itself a dangerous thing; everybody could perceive those beings without further delay and without it in any way being dangerous.

However, in the case of hearing, if that seizes a person too strongly, and one enters a condition where one hears all kinds of things—that is a danger. The reason is that there are people who can come gradually to the point where they hear all kinds of things—they hear all kinds of things told to them. Such people are on the road to madness. There is a simple reason why there is never a danger in seeing the spiritual beings that are in the air. I will make it clear by using a comparison. If you were in a boat and you fell into the water you could drown but then, if someone pulled you up, you could have all kinds of experiences, except that of drowning: you would not actually drown. In the same way, if the human soul goes out and up it can see all kinds of things; however if it sinks into solid matter, it does in a way drown spiritually. This spiritual drowning happens when people lose their own consciousness in that they give it up to all kinds of things that are told to them inwardly. It is not a very serious danger when a man sees the spiritual outwardly. This is the same as walking around in the world, and just as a man is not afraid of a chair that is in front of him, so gradually he stops being afraid of spiritual beings and actually enjoys what he sees. But when things are heard inwardly, then we sink into the solid earth with our whole spiritual life, with our whole soul life, and it is possible to drown in that—one stops being truly human. Therefore one must always look with some caution and wakefulness at those people who say that all kinds of things have been told to them inwardly. That is always dangerous. Only the human being who is firmly rooted in the spiritual world and knows his way about can understand what is really being said, which amounts to this: it can never be higher beings speaking in a case like this it can only be spiritual beings of a lower nature.

I have told you these things in great detail so that you can see that as human beings we must come to a completely different conception of the outer world if we want to penetrate into the spiritual world. Of course there are people who can say: Why have the spirits made it so difficult for us to get to know them? But gentlemen, just think what kind of being a human would be if one didn't really have to make an effort to penetrate to the spiritual world—if one was always within it. One would be a purely spiritual automaton. A human being only comes to a proper relationship to the spiritual world, to the degree that he or she has really worked at it. It does indeed take the hardest inner effort in order to research and explore the spiritual world. It is not difficult to take one's ease at a laboratory bench and to make all kinds of experiments. It is quite easy to cut up corpses and thereby learn all manner of things but it takes inner work to really penetrate into the spiritual world, and for this kind of work the contemporary, educated world is too lazy. Because of this laziness people say: I have made these exercises on how to reach knowledge of the higher worlds—but I didn't see anything. The problem is that such people believe that these things have to be given to them outwardly, not that they have to work and conquer them inwardly. This indeed is in keeping with what people nowadays want—they want everything to be ready-made for them. As I have mentioned to you already, human beings these days want to put everything on film. They want to make a film of everything so that they can look at everything from the outside.

If we want to make progress—real progress, spiritually—we must make sure that no matter what we take up from the world, we will work it through. Therefore, in the future, those people will penetrate most deeply into the spiritual world who will as much as possible avoid having everything on film for their comfort. Rather they should choose to think everything through for themselves, to think along, so that when people tell them things about the world they will be participants in the thinking. As you can see, I have not shown you a film! Even if we had time for it, I would not attempt to present things to you with a film. I have done a few drawings, but these were done at the time and you could see them being made, so you could see what I was trying to do with every stroke and were able to think along with me.

This is also what needs to be introduced in the education of children. As few finished drawings or pictures as possible should be given, and as many as possible that are done in an impromptu manner, because in this way the child works inwardly with the teacher. In this way people become awakened to an inwardness that leads to a deeper living into the spiritual and thus enhances their understanding of the spiritual. Also one should not give children finished theories this makes them dogmatic. What really matters in all cases is that they are brought into autonomous activity this in turn will make the whole body freer.

I want to mention one other subject which arises from the questions I received from you. Many of you have read that potatoes were introduced into Europe at a particular time in history, for the people of Europe were not always potato-eaters. In fact a rather interesting story is related to this. There is an encyclopedia, in which I myself collaborated—but not in the article in question, for in this there is something comical, namely: According to the article, it is universally said that Drake introduced the potato into Europe. There is in Offenburg, which is now occupied by the French, a Drake monument. I looked it up in a conversational dictionary,⁸ and there it stood: The monument was erected to Drake in Offenburg, for it is rumored (wrongly) that he brought potatoes to Europe. One can say if anything is even attributed to a person, people in Europe will build a monument to him. But this is not what I wanted to talk about rather, that at a particular time potatoes were introduced.

Let us now take a closer look at potatoes. When we eat potatoes we are not really eating a root the roots are the little things dangling off the potatoes, and these are removed along with the peel when one cleans them. The potato itself is actually a thickened stem. An ordinary plant grows and it has a root and then a stem—and if the stem becomes thicker, as is the case with the potato, there arises a kind of knot or tuber, which is really a thickened stem. You should remember this when you are eating a potato—you are eating a thickened stem. We should ask, what does it mean for us that with the introduction of the potato into Europe we learned to like the taste of thickened stems?

If you look at a whole plant, it is made up of root, stem, leaves, and flower. (This is drawn.) A plant is something quite remarkable. The roots down there become very similar to the soil insofar as they contain many salts; and the flower up here is very similar to the warm air, so that it is as if through the heat of the sun the flower were continuously cooked. As a result the flower contains many oils and fats. In other words, when we look at the plant we find roots at the bottom, and the root is rich in salts, whereas the flower is rich in oils. Therefore when we eat roots we introduce many salts into our intestines these salts in turn make their way to the brain and stimulate it. If for instance someone suffers not from migraine headaches but from ordinary headaches—the type that seem to fill your head—it is very good for that person to eat roots. One can see how a certain salty sharpness is present in those roots, and this can already be established by the taste. If you eat a flower, the plant is in fact already half-cooked; the oils are already on the outside and this is what primarily fattens the stomach and the intestines and, in turn, affects the lower body. These are the kinds of things doctors have to take into account when they prescribe teas. There will never be a very strong influence on the head if someone cooks flowers in the tea on the other hand, if you cook the roots, they will have a strong effect on the sick person's head.

So you can see that when considering the human being we pass from the stomach to the head or from the bottom to the top. With plants, we must do the opposite. To find the correspondence, we must proceed from the flower to the root. Remember—this may enlighten you as to the meaning of potatoes—that the root is connected with the head. The potato has a tuber, which is something that is not entirely turned into a root. Thus when you eat potatoes you are eating, by preference, plants that have not quite become roots. If one limits one's self to the eating of potatoes—too many potatoes—it is not possible to pay a proper amount of attention to the brain, so that all these potatoes stay down below in the digestive tract.

This is why we say that potato-eaters neglect their heads or brains. You will only perceive this connection if you are an adept of spiritual science. But one can say that ever since the habit of eating potatoes has become firmly established, the head has become less capable, and it is the tongue and throat that have been particularly stimulated. This is why the potato is particularly appreciated as a side dish for people, because it stimulates the body below the head, leaving the head itself unburdened.

If, on the other hand, we eat red beets, we develop a great craving for the activity of thinking. This happens unconsciously. Potatoes only make one crave the next meal. Potatoes make one hungry because they don't quite reach the head. In contrast to this, the red beet satisfies so quickly because it actually reaches all the way to the head, and that is the most important thing. Of course it is very unpleasant for people to disturb their ease with thinking. Therefore they will very often eat potatoes more readily than red beets just for this reason: that to do so does not stimulate their thinking. They become lazy and their thinking becomes lazy. The red beet on the other hand stimulates thinking—it is a true root—insofar as it actually makes one want to think, and anyone who does not want to think does not like red beets. If you need to have your thinking stimulated, the salty stimulation of radishes, for instance, might be necessary. Anyone who is not quick in the head will get good results eating radishes—because the addition of radishes to his meals will set his thoughts into movement.

So we can now see a remarkable thing: the radishes stimulate thinking, and it is not necessary to be really active oneself thoughts come naturally as a result of eating radishes thoughts so strong that they also stimulate very powerful dreams. On the other hand, one who eats a lot of potatoes will not have strong thoughts, and his dreams will make him heavier. If you habitually eat potatoes, you will find yourself constantly tired and always wanting to sleep and dream. You can see that there is enormous cultural and historical meaning in what foods people actually have access to.

One could say from what I have shown you: The way things really are we live completely in matter, from matter, and yet this is not true. I have often told you that human beings have a totally new body every seven years it is constantly being renewed. Whatever matter was in our body eight to ten years ago is nowhere to be found now: it has been expelled. We have cut it away in the form of our nails and with our hair it has run out of us with our sweat—it all goes out. Some of it goes out more quickly and some more slowly, but eventually it all passes out. So what is the true story? Well, this is more or less the way it goes. I will start by giving you a schematic drawing. Let us say this is the human being, who is constantly producing tissue, and expelling it, and always absorbing new matter and of course it is easy to think: Well, it comes in through the mouth and it goes out in feces and urine. In this way the human body is seen as a kind of tube. The matter enters while we are eating, and then is expelled after we have held onto it for awhile: this is more or less the way digestion is presently thought of. But in the real human being nothing at all of earthly matter naturally goes in—this is an illusion. What really happens is the following: Let's say we eat potatoes. This does not mean that we actually absorb anything from the potatoes. Something in the potatoes stimulates us, it stimulates our throat, it stimulates our larynx etc.—everywhere the potatoes go to work, and the result of this is that we receive the strength to expel the potatoes again. In this process of expulsion, something from the earth comes into us, but it comes from the ether, not from solid matter, and it is this that builds us up in the course of the seven years. We are really not built up from earthly matter. When we eat, we do so in order that we may be stimulated. In reality we are built from what is above us, so that all the ideas and conceptions people have of food coming in and food going out again, with the side effect of leaving some material inside, do not at all fit the situation. To repeat: what is really happening is that a stimulation occurs and in response to this stimulation a counter-force enters from the ether, and our whole body is built up from the ether. Nothing that we have in us is built from earthly matter. It is like this: when we push at something and there is a counter-push and a kind of reflexive push coming back to us, we must not confuse the pushing with the reflex action. We must not be confused by the fact we need food. The actual purpose of food is that we do not become lazy in the reconstitution of our bodies. We must not confuse this stimulating activity with the fact we happen to be taking in material food.

Now of course there can be all kinds of irregularities that enter the normal situation—such as, if we eat too much, the food stays in us too long, and we accumulate matter that should not be there—fat. And if we take in too little, then we are not stimulated enough and we absorb too little of what we need from the spiritual world, from the etheric world, which is so necessary for we do not build ourselves from the earth and its matter but rather we actually build ourselves up from what is outside the earth.

If it is the case that within around seven years the body is renewed, the heart is also renewed. The heart that I carried in me eight years ago is not there anymore. It has been completely renewed by what surrounds the earth—by light. Your heart is actually compressed sunlight, and what we have taken in as nourishment has only given us the necessary strength to concentrate the sunlight. All our organs are built from our light-surroundings. All that we eat, that we take in by way of nutrition, affords only stimulation.

The only thing that food does give us is that it builds a kind of inner chair, in which we feel ourselves, as we would feel the pressure against us of a chair. In ordinary life, as a result of this resistance we have the feeling of our self, our ego, and this is related to the physical material we have in us. You feel your body as you are constantly pressing upon what you have made out of the cosmos. When you sleep, you do not feel it, because you are constantly outside yourself. You feel your body, for it is like a kind of resting bed that is made for you. In some cases it can be hard and bony and in others it can be softer, but it is really like a bed in which one goes to sleep. Of course you know the difference between a soft feather bed and a wooden bench—we feel a difference as a result of which one we have. However, we also feel in the one condition as in the other that this does not concern the real, essential human being. The real human being is what sits inside of it all. I will explain to you next time how all this is related to higher knowledge.

When people nowadays want to reach knowledge, they do not deal directly with human activity rather, they concern themselves with whatever it is that their 'chair' offers them.

• 8. Pierers Konversation-Lexicon, Seventh Edition, in twelve volumes, Berlin and Stuttgart, 1888-1893.

Good morning, gentlemen! Since our last meeting have you thought of any question you would like to ask me?

(A question was asked as to the effects of absinthe, also a question as to the difference between bees and wasps.)

Dr. Steiner:

In asking his question the gentleman in the audience, as an expert bee-master, draws attention to the differences between the life of the bees and that of the wasps. There is much that is similar here, and I have recently described the life of the wasps to you. The life of the bees much resembles it, but, on the other hand, in the bee-hive there is a very special and remarkable life. How can we account for this?

You see, this cannot be fully explained without the faculty of spiritual perception. That the life of the hive is extraordinarily wisely organised no one who has ever observed it can deny. Naturally, no one can say that the bees have the same kind of intelligence that men have, for we certainly have the instrument of the brain, whereas the bees have nothing of the kind; thus the universal world wisdom cannot be drawn into their bodies in the same way. But influences coming from the whole surrounding universe do, none the less, work with immense power in the bee-hive. Indeed, one can only arrive at a right understanding of what the life of the bees truly is, when one takes into account that the whole environment of the earth has a very great influence upon the life of the colony. This life within the hive rests upon the fact that the bees, to a much greater extent than the ants and wasps, work so completely together, so arranging their whole activity that everything is in harmony.

If one would understand how this comes about, one must say: In the life of the bee everything that in other creatures expresses itself as sexual life is, in the case of the bees, suppressed, very remarkably suppressed; it is very much driven into the background. For you see, in the case of the bees, reproduction is limited to quite a few exceptional female individuals—the Queen bees—to a very few chosen individuals, for in the others the sexual life is more or less suppressed.

But it is love that is present in the life of sex, and love belongs to the realm of the soul; and further, through the fact that certain organs of the body are worked upon by forces of the soul, these organs become able to reveal, to express love. Thus, because all this is driven into the background in the nature of the bees, and reserved for the Queen bee alone, the whole otherwise sexual life of the colony is transformed into those activities which the bees develop among themselves.

It was for this reason that in olden times, wise men who had a knowledge of all this quite different from the knowledge of men today, that these wise men related the whole wonderful activity within the hive to the life of love, to that part of life which they connected with the planet Venus.

If we describe the wasps and ants we can say they are creatures which, in a certain sense, withdraw from the influence of Venus, whereas the bees surrender themselves entirely to Venus, unfolding a life of love throughout the whole hive. This life will be filled with wisdom; you can well imagine how wise it must be!

I have already told you various things about the reproductive process and the unconscious wisdom contained in it. This unconscious wisdom is unfolded by the bees in their external activity. What we only experience when love arises in our hearts is to be found, as it were, in the whole bee-hive as substance. The whole hive is in reality permeated with love. The individual bees renounce love in manifold ways, and thus develop love throughout the whole hive. One only begins to understand the life of the bees when one knows that the bee lives in an atmosphere completely pervaded by love.

On the other hand the bee is quite especially favoured by the fact that, in its turn, it feeds upon just those parts of the plants which are also wholly pervaded by love. The bees suck out their food—which they then turn into honey—exclusively from those parts of the plants that are centred in love; they bring, so to speak, the love-life of the flowers into the hive.

Hence one must say that the life of the bees must be studied by making use of the soul.

This is much less necessary when we study the ants and the wasps for we shall see that here, though they withdraw themselves to some extent, still they do surrender themselves more to sexual life. With the exception of the Queen, the bees are actually beings which, as I would like to put it, say to themselves “We will renounce the individual sexual life that we make ourselves ‘bearers of love.’” Thus they have been able to bring what lives in the flowers into the hive; and when you begin really to think this out rightly, you will reach the whole mystery of the bee-hive.

The life of this sprouting, budding love which is in the flowers is there too, within the honey. You can also study what honey does, when you eat it yourself. What does the honey do? When honey is eaten it furthers the right connection in man between the airy and the watery elements. Nothing is better for man than to add the right proportion of honey to his food. For in a wonderful way the bees see to it that man learns to work with his soul upon the organs of his body. In the honey the bee gives back again to man what he needs to further the activity of his soul-forces within his body. Thus when man adds some honey to his food, he wishes so to prepare his soul that it may work rightly within his body—breathe rightly.

Bee-keeping is therefore something that greatly helps to advance our civilisation, for it makes men strong.

You see, when one realises that the bees receive very many influences from the starry worlds, one sees also how they can pass on to man what is fitted for him. All that is living, when it is rightly combined, works rightly together. When one stands before a hive of bees one should say quite solemnly to oneself: “By way of the bee-hive the whole Cosmos enters man and makes him strong and able.”

[In connection with a paper read to the work-people by Herr Müller]

Good morning, gentlemen! I will add just a few remarks to the statements made by Herr Müller—remarks which may perhaps be of interest to you, though naturally, as far as the present day is concerned, the time has not yet come when one could really apply these things in practical bee-keeping. For the moment, on this side of practical bee-keeping, very little, or perhaps not even anything much can be said, since Herr Müller has already given you a beautiful account of the way things are managed nowadays.

If you listened to him attentively it must have occurred the to you that this whole question of bee-keeping has something of the nature of a riddle. Obviously, the bee-keeper is first of all interested in what he has to do. Everyone must, in reality, take the greatest interest in bee-keeping, for in fact, more in human life depends on it than one usually thinks.

Let us look at it in a wider sense. As you have heard in the lectures Herr Müller has given you here, the bees are able to gather what is already present as nectar in the plants. They really only gather the nectar, and then we men take away as honey a portion of what was collected for the hive—on the whole it is not a very large portion. We might say that what man takes away is somewhere about 20%—roughly speaking.

But in addition to this the bee, by means of its bodily structure and organisation, can also take pollen from the plants. Thus the bee gathers from the plant something that exists there in very minute quantities and is difficult to procure. Pollen is collected by the bees, with the help of the minute brushes attached to their bodies, bees in the very, very small quantities in which, relatively speaking, it is available; this pollen is then stored away, or consumed in the hive.

In the bee we therefore have a creature before us that collects a substance extremely delicately prepared by Nature, and having done so, makes use of it in his own household.

Now we will go a step further, to something very seldom noticed because one does not stop to think about it. Having transformed the food by means of its own bodily substances into wax—this the bee produces out of itself—the bees now makes a special little container in which to deposit its egg or in which to store up food supplies. This special little vessel is, I should like to say, a really great marvel, It appears to be hexagonal when we look at it from above; looked at from the side it is closed in this way. (Diagram 1 and Diagram 2.) Eggs can be deposited there, or food can be stored. Each vessel lies next to another; they fit extremely well together, so that this “surface” by which one cell, (for so it is called), is joined to another in the honey-comb, is exceedingly well made use of—the space is well used.

When the question is raised how can the bee instinctively build so skilfully formed a cell, people generally answer: “It is done that the space may be thoroughly well used.” That is true. If you try to imagine any other form of cell there would always be spaces, everything is joined together so that every part of the surface of the comb is completely made use of.

This certainly is one reason, but you see it is not the only reason. We must consider how the little larva which lies within it is entirely isolated, and one must not by any means believe that anything exists in Nature that is without forces. This six-angled, six-surfaced dwelling has certain forces within it; it would be quite another matter if the larva were to occupy a round one. In Nature it signifies something quite definite that it lies within this six-surfaced little dwelling-place. The larva receives the forces of the form later it feels in its body that it was once in this hexagonally-formed cell, in its youth when it was quite soft.

The bee is afterwards able to build similar cells out of the same forces which it thus absorbed. There lie the forces through which the bee afterwards works, for what the bee makes externally lies in its environment.

This is the first thing we must notice. Now there is another very remarkable fact that has been described to you. In the hive there is a variety of cells. I think every bee-keeper can well distinguish between the cells of the worker-bees and those of the drones. This is not a difficult matter, is it? It is still easier to distinguish between the cells of worker-bees and drones and those of the Queens, for the latter have not at all this form, they are more like a sack. The Queen cells have no such shape, they are more like a kind of sack; also there are very few of them in the hive. So we must say: The worker-bees and the drones (the males) develop-in hexagonal cells, but the Queen is developed in a “sack.” She is not at all concerned to have hexagonal surroundings. (Diagram 3 and Diagram 4).

Then we must consider something else. You see, the Queen for her development, i.e. until she is a complete full-grown insect, needs only sixteen days. She is then fully matured. A worker bee requires about twenty-one days to mature, which is a longer period. One might say that Nature bestows much more care on the development of the worker-bee than on that of the Queen.

But we shall soon see that quite another reason comes in question. The worker-bee then, needs twenty-one days, and the drone, the male—which will finish its task soonest of all—needs twenty-three to twenty-four days. The males are killed when they have fulfilled their task.

We have quite a new situation here. The different kinds of bees—Queens, workers and drones—all need a different number of days for their development.

Well, let us consider these twenty-one days needed by the worker-bees. There is something very special about this. A period of twenty-one days is not without meaning for what happens on the earth. Twenty-one days are equal to the period of time during which the Sun, approximately speaking, revolves once upon its own axis.

Now think, the worker-bee takes just that period of time for its development which the Sun takes to turn upon its axis. The worker-bee experiences one revolution of the Sun, and because it has experienced one complete revolution it enters into all the Sun can give.

If it wished to go further it would always meet only with the same Sun-influences, for if you picture to yourselves here the worker-bee, [Dr. Steiner draws on the blackboard.] (Diagram 5) and here the Sun at the moment when the egg is laid, then here we shall have the point exactly opposite the Sun. The Sun revolves upon its own axis once in twenty-one days; then it returns again and the first point is again here. If this were to continue, only such Sun-workings would be there as had once been there already. So the worker-bee by the time it is fully developed has experienced all that the Sun can give. Should the worker-bee continue to develop it must leave the Sun and enter the earth development; it will then no longer be having a Sun-influence in its development because it already had this, and has tasted it to the full. Now it passes into the earth development, but only as a perfect insect, as a matured creature. I might say—the worker-bee occupies herself only momentarily with this earth-development, and has then finished with her Sun-development, is entirely a creature of the Sun.

Now let us look at the drone. The drone, I might say, considers the matter a little longer. It does not think itself quite ready after twenty-one days, so before it is fully matured it enters the earth-development. The drone is thus an earthly being, whereas the worker-bee is entirely a child of the Sun.

How is it with the Queen? The Queen-bee does not even go through the whole of the Sun-revolution, but stays behind and remains always a creature of the Sun. For this reason the Queen is much nearer to her larval state than the others; the drones (the males) are the farthest removed from the larval state. The Queen is thereby able to lay eggs. In the bees it is clearly to be seen what it signifies to be exposed to the earth-influence or to the Sun-influence. As you know, it depends entirely on whether the bee completes, or does not complete its Sun-development, that it becomes either a Queen, a worker or a drone. The Queen lays eggs, and it is because she remains always under the influence of the Sun and receives nothing from the earth that she is enabled to do so. The worker-bee goes a little further and develops for another four or five days; it tastes the Sun to the full. But then, just when its body becomes firm enough it goes over, just for a moment, as I said, into the earth-development. Thus the worker-bee cannot return again to the Sun, for it has already thoroughly absorbed its influences. Consequently the worker-bee cannot lay eggs.

The drones are the males; they can fertilise; this power of fertilisation comes from the earth; the drones acquire it in the few days during which they continue their growth within the earth-evolution and before they reach maturity. So we can now say: in the bees it is clearly to be seen that fertilisation (male fecundation) comes from the earthly forces, and the female capacity to develop the egg comes from the forces of the Sun. So you see, you can easily imagine how significant is the length of time during which a creature develops. This is very important for, naturally, something happens within a definite time which could not occur in either a shorter or a longer time, for then quite other things would happen.

But there is something further to be considered. You see, the Queen develops in sixteen days. Then the point which stood opposite to her in the Sun is perhaps only here; [Drawing on the blackboard.] (Diagram 5) the Queen remains within the Sun-development. The remaining part of the Sun's course is gone through by the worker-bees, but they too remain within the Sun-development; they do not really pass out of it to the earth. And so, you see, they feel themselves entirely akin to the Queen because they belong to the same Sun-influence; the whole host of the worker-bees feel themselves related to the Queen. They say:—“The drones are betrayers; they have fallen to the earth. They no longer belong to us; we suffer them only because we need them.”

For what are they needed?

As you know, it sometimes happens that the Queen is not fertilised; nevertheless she lays eggs. The Queen need not necessarily be fertilised to lay eggs. Then we have what is called “virgin-brood.” This also happens with other insects; the scientific name for it is parthenogenesis. But only drones can emerge from these unfertilised eggs; no workers and no Queens. Thus when a Queen is unfertilised, worker-bees and Queens do not hatch out, only drones; such a colony is naturally useless.

You see, in “virgin-brood” only the opposite sex is produced, not the same sex. This is a very interesting fact, and an important one in the whole household of Nature—namely, that fertilisation is necessary if the same sex is to come into being (this applies to the lower animals of course, not to the higher ones). With the bees it is the case that only drones emerge where fertilisation has not taken place.

This fecundation of the bee is indeed a very special affair; there is nothing like a marriage-bed to which one retires, it all takes an entirely different course. It takes place openly, in the full sun-light and, though this may seem very strange at first, as high as possible in the air. The Queen-bee flies as far as possible towards the Sun to which she belongs. (I have already described this to you), and that drone alone which can overcome the earthly forces—for the drones have united themselves with the earthly forces—only that drone which can fly the highest is able to fecundate the Queen up there in the air.

The Queen returns and lays her eggs. So you see, the bees have no marriage-bed, they have a marriage flight; they must strive as far as they are able, towards the Sun. One must have, is it not so, fine weather for this marriage flight which really needs the Sun? In had weather it cannot take place.

Now all this shows you how closely the Queen remains related to the Sun. When fertilisation has taken place, then worker-bees emerge from the worker-cells; first the little larva appear, as Herr Müller has so well described, and then after twenty-one days develop into worker-bees. In the sack-like cells a Queen develops.

Now if we are to go further, I must tell you something you may naturally receive with some doubt, for it needs exact study. Nevertheless, it really is so. I will link this further matter to the following:—The worker-bee now mature and ready, sets out on its flight, visiting the flowers and trees to which it attaches itself by the minute hooks on its feet. (Diagram 6) It gathers both nectar and pollen. The pollen is carried on the body where there is a special contrivance for depositing it; the nectar it sucks up with its tongue. A part of the nectar is used for its own food, but the greater part is retained and this, on its return to the hive, the bee spits out. Actually, when we eat honey we eat the spittle of the bee; we must be quite clear as to this, but it is a very clean and sweet spittle.

Thus the bee gathers all it needs for food, for storing, and for further elaboration into wax, etc. Now we must ask ourselves, how does the bee find its way to the flowers? It finds its way to the flowers with absolute certainty, but one is quite unable to explain this by merely observing the eyes of the bee. The worker-bee (the drone has somewhat larger eyes), has only two small eyes, one at each side, and three quite minute ones on the forehead (Diagram 7). The drones have rather larger eyes. But when one studies these two eyes of the bee, one discovers that it sees very little with them, and that with the three minute frontal eyes it sees, to begin with, nothing at all. That is the strange thing that the bee does not find the flowers by sight, but by a sense more like the sense of smell. It finds its way to the flowers by a sense which is between taste and smell, on its flight it already, as it were, tastes the pollen and the nectar. From far away it tastes them, so the bee has no need to use its eyes at all.

Now make for yourself a clear picture of the following.

Think of a Queen-bee born in the realm of the Sun, and not having tasted the Sun's working to the full, has remained, so to speak, entirely under the influence of the Sun. The whole host of the worker-bees, though it has completed the course of the Sun's revolution, has not actually passed over to the earth development. These worker-bees feel themselves united with the Queen, not because they were under the same Sun, but because they remained within the Sun-development; this is why they feel themselves so united with the Queen. In their development they did not sever themselves from that of the Queen. The drones do not belong to them; they have separated themselves.

But now the following happens. In order that a new Queen can come into being, the marriage flight must have taken place. The Queen goes out into the Sun. A new Queen comes into being. At that moment a most remarkable thing happens to the whole host of the workers who feel themselves so united with the old Queen. Their tiny little eyes begin to see when the new Queen is born. This they cannot endure; they cannot endure that that which they themselves are, should come from elsewhere. The three minute frontal eyes, these three very small eyes of the worker-bees, are built up from within; they are permeated with the inner blood and so on, of the bee; they were never exposed to the external working of the Sun. But now the new Queen is born from out of the Sun, and brings Sun-light with her own body into the hive; now the bees become—I should like to say—clairvoyant with their little eyes. They cannot endure this light of the new Queen. The whole host of them prepares to swarm. It is like fear of the new Queen, as though they were dazzled. It is as though we were to look at the Sun itself.

That is why the bees swarm. And now one has once more to re-establish the colony on the basis of the majority of the worker-bees which still belong to the hive—that is, to the old Queen. The new Queen must find a new people. A part of the population of the hive has of course, remained behind, but these are those born under different circumstances. The reason why the bees swarm lies in the fact that the workers cannot endure the new Queen who brings in a new Sun-influence.

Now you might ask, “Why should the bees feel so sensitive towards this new Sun-influence?” This is indeed a very strange thing. No doubt you know that it is sometimes not at all pleasant to meet a bee; it may sting one. If one is so large an animal as man at the worst one gets an inflamed skin; all the same it is rather unpleasant. Smaller animals may even die from the sting of a bee. This is due to the fact that the sting is really a tube in which a kind of piston moves up and down, which is connected with a poison bag. This poison (very disagreeable to one who has to experience it) is however, of great value to the bees. It is by no means pleasant for the bee to have to part with its poison, and in reality it only does so because it cannot bear that any influence from outside should approach. The bee wants always to remain within itself, to stay within the sphere of its own substance. Every external influence is felt as disturbing, as something to be warded off by its poison. But this poison has at the same time quite another significance, for in the minutest quantities it continually passes over into the whole body of the bee; without it the bee could not exist at all.

One must understand in studying the worker-bee that it is unable to see with its small frontal eyes, and that this is due to the fact that the poison continually permeates these frontal eyes. The moment the new Queen appears with her new Sun-influence, this poison is harmfully affected. It ceases to be active, and the small eyes suddenly begin to see, for the fact that the bee lives its life in a perpetual twilight is due to the poison.

If I were to describe to you in a pictorial form what the bee experiences when a new Queen slips out of her sack-like cell, I should have to say: “The bee lives always in the twilight, and finds its way about by means of a sense between taste and smell; it lives in a twilight congenial to it. But when the new Queen appears it is exactly like when we walk in the twilight of a June evening, and the little glow-worms are shining.” Even so does the new Queen shine for the swarm, because the poison does not work strongly enough to keep the bees in their twilight seclusion from the world. It keeps within it even when it flies out, because it is then able with its poison to keep within itself. It needs the poison when it fears something from outside may disturb it. The whole colony desires to be entirely within itself.

Indeed, in order that the Queen may remain in the sphere of the Sun she may not dwell in an angular cell, but within a circular one. There she remains within the Sun-influence.

Here we touch upon something that makes bee-keeping so extremely interesting for everyone. For you see, in reality, things go on in the hive in exactly the same way as in the human head, only with a slight difference. In our head, for instance, the substances do not grow to such dimensions. In the human head we have nerves, blood-vessels, and the separately situated round-shaped cells which are always to be found. We have these three varieties of cells in the human head. The nerves consist of separate cells which only do not grow into independent beings because Nature encloses them on all sides; in reality, however, these nerves would like to become little animals. If the nerve-cells of the human head could develop in all directions, under the same conditions as those of the hive, then the nerve-cells would become drones.

The blood-cells which flow in the veins would become worker bees; and the single free cells which are, above all, in the centre of the head and go through the shortest period of development, may be compared with the Queen bees.

So in the human head we have the same three forces (Diagram 8) as in the hive.

Now the workers bring home what they gather from the plants, and work it up in their own bodies into wax, of which they then build the wonderful structure of the combs. The blood-cells of the human head however, do the same thing. From the head they pass into the whole body. When you look for instance, at a bone, at a piece of bone, you will find hexagonal cells everywhere. The blood that circulates through the whole body carries out the same work that is done in the hive by the bees. It is similar with the cells of our muscles which, once more, correspond to the wax-cells of the bees, but these cells being softer, dissolve more quickly, so it is here less noticeable. A study of the bones shows it very well. Thus, the blood has the same forces as those of the worker-bee.

One can even follow their development through the course of time. The cells which you find first developed in the human embryo, and which subsequently remain unchanged, are those that already exist in the early stages of embryonic life. The others, the blood-cells, come into existence somewhat later, and finally the nerve-cells are developed—just as with the bee-hive. Only man builds up a body which obviously belongs to him; the bee also builds up a body, but for the worker-bees, this body is the honey-comb—the cells. This building of the comb corresponds to what happens within our bodies,—namely, that the blood-cells in reality do this out of a kind of wax—but here it is not so easy to prove.

We ourselves are made of a kind of wax, just as the honey-comb forms the marvellous structure we find in the skep or hive.

So this is how it is. Man has a head, and this head works upon his great body which is actually a “bee-hive” and contains in its relationship between the albuminous cells (which remain round) and the blood, the same connection that exists in the bee-hive between the Queen and the worker-bees. Our nerves are continually destroyed; we continually use up our nervous system. We do not immediately kill our nerves—as the bees kill the drones—for in this case we should die every year, but, none the less, our nerves get weaker every year, and it is through this gradual weakening of the nerves, that man really dies. We are then no longer able to experience our body rightly; a man is actually always dying from the wearing out of his nerves.

When you look at the head—which represents the hive—you find that here all is well protected. If one injures one's head, it is a serious matter; the head cannot bear it. Equally, what happens through the presence of the new Queen—who is there by reason of the marriage flight—is something the bees cannot endure; they prefer to go away rather than remain with her.

This is why bee-keeping has always been regarded as profoundly significant. Man takes away from the bees—perhaps 20% of their honey—and one can justly say that this honey is extremely valuable to man, for with his ordinary food he gets very little honey because honey is distributed in such very small quantities in the plant-world. We get only minute quantities of honey into our bodies in this way.

We also have “bees” within us, namely, our blood, which carries the honey to the various parts of our body. It is honey that the bee needs for producing wax, out of which it then makes the “body” of the colony.

As we grow older, honey has an extremely favourable effect upon us. With children, it is milk that has a similar effect; honey helps us to build our bodies and is thus strongly to be recommended for people who are growing old. It is an exceedingly wholesome food; only one must not eat too much of it! If one eats too much of it, using it not merely as a condiment, one can make the formative forces too strongly active. The form may then get too rigid, and one may develop all kinds of illnesses. A healthy man feels just how much honey should take. Honey is particularly good for older people because it gives the body the right firmness.

One should also adopt the plan of giving just the right quantity of honey to children suffering from rickets when they are nine to ten months of age, and continue this honey diet till the age of three or four years. Rickets would then not be as bad as it is, for this illness consists in the body being too soft, and collapsing. Of course, in the very first weeks children ought only to be given milk; honey would at that age have no affect. Honey contains the forces that give man's body firmness. These things should be understood.

So one can say that much more attention should be given to the keeping of bees than is usual.

The following is also possible. In Nature everything is wonderfully inter-related. In Nature the laws which man is unable to penetrate with his ordinary intelligence are the most important. These laws work—do they not?—always with a perfect freedom. This holds good for instance, with the proportion of the sexes on earth. This is not always the same, the number of men and women is not always, but only more or less an equal one; it is approximately equal over the whole earth. This is brought about in the wisdom of Nature. If it should ever come about—I believe I have already told you this—that men were ultimately able to determine the whole matter arbitrarily, then everything would fall into confusion. If in any country the population has been decimated by wars it will afterwards become more numerous. In Nature, every need calls forth the working of opposite forces.

Now, when the bees seek nectar from the plants, they naturally take this from plants which have also other uses—which give us fruits and so on. But the remarkable thing is that fruit-trees thrive much better in places where bees are kept, than in places where there are no bees.

When the bees take the nectar from the plants Nature does not remain idle, but produces more fruitful plants. So man not only benefits by the honey the bees make, but receives more from the plants visited by the bees. This is a law of great importance, and one we can well understand.

Observing things in this way, one is able to say—in the whole inter-relationship of the bee-colony—of this organism—Nature reveals something very wonderful to us. The bees are subject to forces of Nature which are truly wonderful and of great significance. One cannot but feel shy of fumbling among these forces of Nature. It is becoming increasingly obvious today that wherever man clumsily interferes with these forces he makes matters not better, but worse. He does not make them worse all at once, for it is really so that Nature is everywhere hindered, though notwithstanding these hindrances Nature works as best she may. Certain of these hindrances man can remove, and by doing away with them can make things easier for Nature. For example, he seems actually to be helping Nature when he makes use of bee-hives which are conveniently arranged, instead of using the old straw skeps.

But here we come to the whole question of artificial bee-keeping. You must not think that I am unable to see—even from a non-anthroposophical point of view—that modern bee-keeping methods seem at first very attractive, for certainly, it makes many things much easier. But the strong holding together—I should like to say—of one bee-generation, of one bee-family, will be impaired in the long run.

Speaking generally today, one cannot but praise modern bee-keeping; so long as we see all such precautions observed of which Herr Müller has told us, we must admire them in a certain sense. But we must wait and see how things will be in fifty to eighty years time, for by then certain forces which have hitherto been organic in the hive will be mechanised, will become mechanical. It is not possible to bring about that intimate relationship between the colony and a Queen that has been bought, which results naturally when a Queen comes into being in the natural way. Only, at first these things are not observed.

Of course, I by no means wish that a fanatical campaign in opposition to modern bee-keeping should be started, for one cannot do such things in practical life. To do so would be rather like something I will now tell you. It is possible to calculate approximately the time when there will be no more coal in the earth. The coal supply of the earth is exhaustible; one day it will come to an end. Now it would be quite possible to limit the amount of coal taken out of the earth, so that the supply would last as long as the earth itself. One cannot say that we ought to do so, for we should have a little faith for the future. One says “Well, of course we rob the earth of its coal, that is we rob our descendants of coal, but they will be able to invent something else so that they will not need coal any longer.” Naturally, one can say the same about the disadvantages of modern bee-keeping!

Still, it is well to be aware of the fact that by working mechanically we destroy what Nature has elaborated in so wonderful a way. You see bee-keeping has at all times been highly valued; in olden times especially, the bee was held to be a sacred animal. Why? It was so considered because in their whole activity, processes reveal themselves which also take place in man himself. If you take a piece of bees-wax in your hand you are in reality holding something between blood, muscle and bone, which in man's inner organisation passes through the stage of being wax. The wax does not however become solid, but remains fluidic till it is transformed into blood, or muscles, or into the cells of the bones. In the wax we have before us what we bear within us as forces, not as substance.

When men in olden times made candles of the bees-wax and lighted them, they knew that they performed a wonderful and sacred action: “This wax which we now burn we took from the hive; there it was hardened. When the fire melts it and it evaporates, then the wax passes into the same condition in which it is within our own bodies.”

In the melting wax of the candle men once apprehended something that rises up to the heavens, something that was also within their own bodies. This awoke a devotional mood in them, and this mood in its turn led them to look upon a bee as a specially sacred creature, because it prepares something which man must continually work out within himself. For this reason, the further back we go the more we find how men approached the bees with reverence. Of course, this was when they were still in their wild state; men found it so, and they looked upon these things as a revelation. Later they brought the bees into their household.

Quite wonderful riddles lie concealed in all that happens with the bees, and by much studying of them one can learn to know what happens between the head and the body in man.

I have now told you a few of those things I wished to speak of. On Wednesday we shall have our next meeting, and perhaps many questions will have arisen. Something may occur also to Herr Müller.

Today I only wished to make these remarks which, after all, are beyond doubt, for they are founded on real knowledge. But, there may still be much that can be made clearer.

Good morning, gentlemen!

Has anything occurred to you that you would like to ask me? (An article was read from the “Schweizerische Bienenzeitung” of February–March 1923 entitled “Do Bees perceive colours invisible to Man?”)

DR. STEINER.

I will say a few words on this subject. You see, these experiments made by Forel and Kühn show so plainly how thoughtlessly experiments are carried out today. One can naturally not imagine anything more absurd than such an interpretation of these experiments as is given here. Think for a moment that I might do as follows: I might take a substance—there are such substances—specially sensitive to ultra-violet rays, i.e., to colours lying beyond the blue and violet; for instance I take barium platino-cyanide. I exclude all the other colours, let us say, I exclude red, orange, yellow, green, blue—then the indigo would come in and the violet—these also I exclude (Diagram missing.) (Diagram missing.) Now I make a screen; I shut these off in the spectrum; then I have here the so-called ultra-violet rays which are invisible to man. If I now add this substance, this barium platino-cyanide (which is a white powder) then it begins to shine, In a darkened room we see nothing; now we let in these rays, screening them as they come in, allowing therefore, only the ultra-violet rays to enter, which become visible when I introduce barium platino-cyanide. Then one sees it. Then it lights up. Thus, according to this article, I must state that barium platino-cyanide is able to see with some kind of eyes because it shows an activity. But very much the same thing happens if one experiments with ants. Suppose that instead of barium platino-cyanide I take ants; then I exclude the light. The ants run towards the sugar; in the same way barium platino-cyanide lights up. I then say (according to this article) that the ants see the ultra-violet rays. But they need to see them just as little as the barium platino-cyanide needs to see in order to shine. All one can really say is, that given a certain substance it produces an effect on the ants. More than that one cannot assert. The scientists concerned are as thoughtless as it is possible to be and make statements that are pure phantasy.

The only thing one can say is this,—that through the sense-organs (once more, according to this article this is proved by the fact that no effect is produced if the eyes of the ants are varnished) that through the sense-organs an impression was made on these insects. It is characteristic that the scientist applies to ants and wasps what he has observed with bees—and vice versa. This only shows how thoughtlessly these experiments were carried out.

Now, one can add the following: you see, when one proceeds further [drawing on the black-board.] to the so-called ultra-violet rays—here you have red-orange, yellow, green, blue—then indigo would come in, and the violet—the ultra-violet rays. On the other side, the infra-red rays.

We have here the ultra-violet rays (on the right hand side) and these have the peculiarity (so he himself expresses it in the article) that they produce strong chemical reactions. Whatever is introduced here (into the sphere of the ultra-violet light) is strongly affected chemically, with the result that if I now put an ant here it will at once experience a strong chemical reaction. It feels this; that is true. It feels this effect above all in the eyes. When the ant is brought into the sphere of the ultra-violet rays it feels this, just as barium platino-cyanide reacts when brought into the same sphere of chemical activity. If I completely darken a room and have only the ultra-violet rays there, then the ant would notice at once that something was happening. For instance, if one had ants' eggs or larvae they would be completely changed, they would be destroyed the moment this powerful chemical working occurred. This is why the ants rescue their eggs.

What this article is really concerned with is effects of a chemical nature.

The statement I made recently is quite correct. I said the bees have a sense which is intermediate between smell and taste; thus these things are sensed by the bees, and it is similar in the case of ants. So little are these gentlemen aware of the real question that they do not know, for example, that when man himself perceives colours, even in perceiving the ultra-violet rays, slight chemical changes take place in his eyes. Man's perception of colour tends to be of a chemical nature.

All that has been investigated here is the reaction to the inner chemical change that takes place in the bees when they are in the ultra-violet light.

Now all that is within the sphere of black, white, yellow, grey (and grey is only a somewhat darker white), or blue-grey, in all these colours there is no ultra-violet. Thus all these colours are freely perceptible to the bees. The chemical effects which the bees sense so strongly when they come to the ultra-violet are not present in these colours. But when the bee leaves the sphere of black, white, yellow and blue-grey and comes into this other sphere it feels in the ultra-violet rays something alien to it. There the bee can do nothing. It is thus so important to note that the bee has a sense between taste and smell.

We men make a great distinction between smell and taste. The latter is primarily a chemical sense; it is entirely based on chemistry. The bee has something which is intermediate between taste and smell. This does not contradict the fact that the bee is able to distinguish colour when the front of the hive is painted in one way or another; for you must consider that as all colours differ in their chemical effects, so they can also be perceived in relation to their warmth or coldness.

If, for example, you cover a surface with red paint and the bee approaches it, it experiences warmth. How should the bee not know that this is different from coming, for instance, into the sphere of blue! Near the blue surface the bee senses coldness. The bee senses the warmth of red and the cold of blue, and then it can naturally distinguish between them. But one is not therefore justified in concluding that the bee sees with its eyes in the way man does. This of course is utter nonsense. But so it is with many other things that people think.

I have previously told you what all such experiments amount to. I once told you there is a certain plant, called the “Venus fly-trap” which immediately contracts its leaves when they are touched. Just as you make a fist of your hand when you are going to be touched—that is, when somebody means to give you a blow—so the Venus fly-trap waits for the insect and then shuts itself up. Then people say: this plant, the Venus fly-trap, has a soul like men have. It is aware of the arrival of the insect and shuts itself up.

Yes, gentlemen, but I always say: I know of a certain arrangement so constituted that when an animal approaches it and touches something inside it, then it immediately shuts up and the animal is caught. This is a mouse-trap! If one ascribes a soul to the Venus fly-trap, one must equally ascribe one to the mouse-trap! If one ascribes sight to the bees because they do something or other in ultra-violet light, then one ought to ascribe sight to barium platino-cyanide as well!

If people only took the trouble to think they would discover many quite remarkable things, for barium platino-cyanide consists of barium. This is a white metal belonging to the class of alkaline metals. Now it is interesting that such metals play a certain part in the life of man. As human beings we could not have the right working in our bodies of the albumen we take in if we had not such metals in our pancreas. They must be there. In barium we have something connected with our feeling comfortable in our digestive process. Platinum is an especially valuable metal, as you know; a metal that is also especially hard and heavy—it is a precious metal. All these metals have the property that they are, once more connected with feeling, with “sensing.”

Now remind yourselves of another thing. Cyanide is also there. This is a certain kind of cyanic acid, of prussic acid. I told you before that man always develops a little prussic acid in the working of his muscles. This substance thus resembles what man is constantly producing in his body. You can gather from this that man is particularly susceptible in his body—not in his eyes—to what happens in ultra-violet light—i.e., to the chemical components of light. We can judge for ourselves if we only pay attention to these things.

But it is only Spiritual Science that can enable one to observe such matters as the fact that where barium platino-cyanide is affected a kind of feeling arises. This applies to the bees in the highest degree. The bees sense colours with especial intensity, but they only see the colours dimly shining on the appearance of a self-luminous organism.

For this reason I say, that generally speaking, twilight surrounds the bees. But when the new Queen appears, she shines for the other bees as the glow-worms shine for us when June is here. This is so, only as regards the three small frontal eyes; the other eyes, the larger ones, have already some perception of light, but as in twilight. When it is in darkness the creature senses the presence of just those colours that work chemically, such as ultra-violet, or of one that does not work chemically at all—i.e., the infra-red.

At the end of this article in the bee journal, it is stated that further information as to the infra-red rays will be given later. Certainly, when the bees come to the infra-red, they will behave quite differently, for then there are no longer any chemical effects.

As to the facts, the experiments are correct, but one must be clear that one cannot draw conclusions such as Forel and Kühn have actually done. To do so is a totally thoughtless way of following up the experiments. Then people say: “this has been proved beyond contradiction.” Naturally, but only for those who ascribe a soul to the mouse-trap! But for others who know how far one can go, how far one is able to think in such a way that things are rightly followed up, these proofs are by no means beyond contradiction.

In ordinary life we are not in the habit of following things up accurately. When people experience some small matter or another, then, as the saying is, a gnat can become an elephant. And so it is with our scientists. When they get hold of something they don't stop their thinking, but carry it on, and apply it to what is immediately before them. This results in fantastic nonsense; a gnat becomes an elephant. When modern science makes such statements this is due to its authority, for what is thus brought forward meets, as a rule, with no contradiction, because all the periodicals are in the hands of scientific authorities. But in the long run, one will not be able to make much use of this nonsense.

if you go over the whole ground of bee-keeping, I believe you will find that just the very best bee-keepers do not trouble themselves very much about the discoveries of Forel and Kühn; for bee-keepers must work practically, and then instinctively one does what is necessary. Of course, it is best if one has the right instincts. I seem to have noticed that the bee-keeper sometimes likes to settle down on a Sunday evening, when it is snowing perhaps, and to read some such article, because naturally, it interests him, but he cannot make much out of it because in an article of this kind there is nothing he can get hold of.

But surely, gentlemen, you have other interesting things to ask me about?

HERR MÜLLER:

I should like to add something about the Queen. We have already described how she lays her eggs. Then we have the unfertilised Queens; for instance, in bad weather, and then only drones are hatched which have no value. Also, when a Queen dies and there is no young brood, then one of the worker bees is bred to be a Queen. It also lays eggs but only unfertilised eggs, from which only inferior drones come out.

-1. Then I should like to add something about swarming. At the time of the first swarm there is as yet no new Queen there. She is still asleep in her cell and cannot yet provide new brood. Only the older bees leave the hive with the Queen. I can take her out and put the whole swarm back in the hive.

0. As to the sight of the bees, I should like to say that when we are at work in the bee-house and there is too much light there (for the bee-master himself there is always too little light), then the bees are terribly agitated.

As to stinging when the bees are swarming, it is well known with us that the first swarm is rather ticklish; this is much less the case with casts. We hold the opinion that young bees do not sting, that they do not use their stings.

2. There are certain districts where people do not harvest the honey before August 8, which is held to be a Holy day. August 8 is a honey day.

3. It can happen that the swarm goes out and the Queen settles somewhere, and it seems that is an end of it, but it is not so—not altogether so.

DR. STEINER:

With regard to what I said, everything pointed to the fact that the old Queen leaves the hive when the new Queen shows herself and appears to the bees like a glow-worm. When the swarm goes out and the old Queen has been captured, then one can return all the bees into the hive, as you say, and they will go on working quietly. That does not mean that one cannot therefore say that the bees were first driven out by the strong effect of the light of the new Queen on their tiny eyes. This cannot be done away with. You must proceed quite logically here. I will give you an example from life. Imagine for a moment, that all of you here were employed somewhere, and you discover one day that you must all go on strike because something is wrong with the management. Let us suppose you all decide to go on strike. So you swarm out, gentlemen.

Then a certain time passes and you find yourselves unable to procure the necessities of life. You reach the hunger-stage, and are obliged to go back to your work. I cannot now say that therefore you had originally no reason to run away! You must consider that if you take the old Queen out of the swarm and bring it back into the hive, then naturally, the bees must endure the new Queen after all, for the old Queen is no longer there. They must bite into the sour apple! What I said is therefore not wrong; it is a question of seeing these things in the right light.

Then you spoke about the first swarm, when the new Queen is not yet there, when you cannot yet speak of her. Well, have you ever seen a first swarm when even the egg of the Queen is not there?

HERR MÜLLER:

Nine days before the young Queen has crept out.

DR. STEINER:

To begin with the young Queen is within her cell, as an egg. After sixteen days she is a full-grown Queen; then she creeps out. Nine days before this she is already there in the egg. The strange thing is that the egg shines brightest of all. Gradually it shines less and less, but the young Queen still shines for some time; she shines strongest of all in the larval state. Thus, it is quite comprehensible that you may have several swarms made up of the most sensitive of the bees which go out. It is to be explained by the fact that nothing happens before the young Queen is there. For what is the young Queen? She is already there when only the egg is there.

As to an unfecundated Queen, when the Queen is not fertilised then no worker-bees come out but only drones, and as Herr Müller said, very bad drones at that. This is true. The brood of an unfertilised Queen is useless because there are no worker-bees. One must see to it that the Queen can make her nuptial flight under the influence of the Sun.

You see, gentlemen, once more, what a great part is played by the chemical element. For what takes place on this flight is an effect on the sexual nature of the bee. But the sexual nature is entirely of a chemical character. When the Queen flies so high then naturally the impregnation is not brought about by the light, but by the chemical working of the light. Just in this instance you can see how delicately sensitive the bee is to the chemical element.

You said further that while at work in the bee-house, as a man one naturally needs light, and this makes the bees restless.

Try to form a vivid picture of the bee receiving chemical reactions from the light which it feels terribly strongly. When you, as a human being, approach and let the light in, suddenly making it light everywhere, this affects the bee as a strong gust of air affects you; it is just as if you opened the window and a strong draught were to blow in. The bee senses the light, it does not feel that it becomes light all round it, but it senses the light as a concussion, it is quite shattered by it. One could almost say, (though I have not actually seen the bee-keeper letting in too much light) the bees become terribly nervous, inwardly restless. They are thrown into these chemical workings of the light and begin to fly hither and thither almost like little swallows. They dance up and down as a sign of how restless they feel within. The bees would not behave in such a highly nervous way if they could see the light; they would then try to hide away, to creep into a corner where the light could not thus affect them.

Naturally, in all these matters, we must realise how perfectly clear we need to be as to effects that everywhere exist, and must not be compared with the effects things have upon men. Otherwise we anthropomorphise everything, and cannot but conclude that because man sees in a certain way, the animals also must do the same. One cannot make such statements straightaway.

Maybe you have observed the following. If one notices such things, one can often become aware of them. Imagine you are in a kitchen where the stove is nice and warm. The cat likes to sit on the warm stove; it curls itself up and falls asleep, has its eyes shut. Well, if there is a mouse somewhere under the cupboard, which the cat cannot possibly see with its eyes, it may happen that the cat suddenly springs down without opening its eyes, pounces with absolute certainty on the mouse, and before you have time to think the thing out to the end, the cat returns with the mouse already in its mouth.

Now naturally, you gentlemen, will not say the cat saw the mouse, for it had its eyes shut, it was asleep. Some people say the cat has a very fine sense of hearing, and by means of this very sensitive hearing the cat is aware of the mouse. Well, apart from this, that one must now state that the cat hears best when it is asleep, which is a rather doubtful statement, because sight and hearing are those senses which play so great a part in waking life, whereas the sense of smell for example, plays an extremely important part in sleep. It works chemically. Within the nose, and the whole brain something chemical is happening. Moreover, when you hear something, can you pounce upon it with absolute certainty? This is not at all the case; hearing is not at all such that it leads one to orientate oneself quickly. Hence, it is not the hearing of the cat that is in question here. But what is very strongly present in the cat is a terribly fine sense of smell, which it has within its bristly beard. This terribly fine sense of smell is there because in each bristle there is a little channel, and within each bristle (see diagram 9) is a substance, and this substance is chemically affected by the presence of the mouse. When there is no mouse near, this substance has a certain chemical quality, but if there is a mouse anywhere in the neighbourhood of the cat, even some distance away, then the cat is aware of the mouse through the chemical reaction in its whiskers.

I told you once that there are people who, though living on the third floor, are aware of some substance in the cellar, and can sometimes be made ill by it—for example, by buckwheat.

People could easily convince themselves with what certainly the sense of smell works, for otherwise there could he no police dogs. These dogs work very little by sight, but much with their sense of smell. In the animal kingdom precision and sureness cannot be ascribed to the eyes, but to chemical activity; under the influence of ultra-violet rays this activity is strongest of all.

If you wished to be especially gracious to a police dog you would do well if, for instance, you went with him and constantly held a dark lantern in front of him so that you kept him always in the ultra-violet rays. The police dog would then be even more certain in finding things, for in its “smelling hairs” (for the dog also has smelling hairs) the chemical reactions would be still more certain.

All that can be known about the animal points to the fact that the moment we enter the animal kingdom, one must not look for such conscious senses as those of man, but must descend into the senses of smell and taste—into the “chemical senses.”

You indicated, Herr Müller, that young bees do not sting. This is easily accounted for, for young bees have not yet the organ of the sting as they have not fully developed their whole inner organisation. This comes only as they grow older. There is nothing especially remarkable in this, and it does not contradict what I have said.

(Herr Müller asked about artificial feeding. He takes for this four parts of water, five of sugar, and then adds thyme, camomile-tea and a pinch of salt. What is the effect of this?)

DR. STEINER:

We are especially able to give you information in this matter, because our own remedies are partly based on the same principles as those that have been used instinctively here. Not all our remedies, but a certain number of them, are founded on similar principles.

You see, when you feed the bees on sugar, this is certainly nonsense, for the natural food of the bees is not sugar but nectar or honey, and pollen.

HERR MÜLLER:

For example, one has to empty even the half-filled combs of honey that come from the woods, because otherwise the bees get dysentery; also when the bees have at times only 4–6 lbs., left over, this is not sufficient.

DR. STEINER:

Bees are not accustomed to feed on sugar but on nectar and honey. This is in accordance with their whole nature. The remarkable thing here is that in winter the bee changes whatever food it happens to get into a kind of honey. All food is changed by the creature that partakes of it. Thus, in winter the bee is able, in its delicate digestive processes, to transform the food it takes into a kind of honey.

You can well imagine that this is a proceeding demanding much stronger forces than when you feed the bees on honey. They do not then need to expend the same amount of strength as when they must change sugar into honey. What kind of bees then will those be which within themselves can transform sugar into honey? They will only be the strongest bees, of which one can make good use. One cannot get weak bees to change sugar into honey; hence, they are more or less useless.

Now I said just now that we can well understand why you take for example, camomile tea, because you thereby spare the bee something which it has otherwise to do in its own body. If you dilute the sugar with camomile tea, then you take that part of the plant which prepares the nectar. For the substance of the camomile tea has not only camomile in it, for every plant also contains potential honey (the camomile contains this process in a greater degree, and can for this reason not be used as a honey plant). Suppose you have a plant, with a great deal of so-called starch in it. The starch has a constant tendency to change into sugar. The camomile sap already works on the starch of the plant in such a way that it directs the sugar-sap of the plant towards the formation of nectar.

If you give the bees camomile tea you support them in their inner honey-process. You make the sugar already like honey, when, you dilute it with camomile tea. We do the same with our remedies. When one takes some kind of metal, one cannot give it to a human being just as it is, because it would disappear in the course of digestion. You must dilute it with something so that it can be more readily absorbed, and so it is with the camomile tea which you add to the sugar. Salt must be added for the reason that salt especially makes otherwise indigestible things, digestible.

Man instinctively puts salt into his soup, because salt has the property of spreading rapidly through the body, and makes food digestible.