The Rudolf Steiner Archive

Whereas on the last occasion that we were able to meet together here we focused our attention upon experiences of a more special kind, today our approach to spiritual science will be rather of a general nature. I Should like to make a start from something all of you have really known for a long time—that all study of spiritual science is based on knowledge which is not acquired through the instrument of the physical body but through the liberation of what belongs to soul and spirit from the physical instrument; whereby the soul and spirit enter into direct connection with the spiritual world.

In ordinary life and in ordinary cognition this direct connection with the spiritual world is broken off because, if we wish to maintain our relation to the ordinary world, we have in our waking condition to use the instruments of our physical body. In the sleeping condition all our will is concentrated on our connection with the physical body in such a way that the longing for the body spreads a cloud, as it were throughout soul and spirit, preventing us—both during sleep and in ordinary life—from experiencing anything at all in the spiritual world around us.

Now it is important that anyone actively interested in spiritual science should really understand the value of this activity, as such, and its relation to the personal striving which, by meditation, and concentration of the impulses of thought, feeling and will—or anything else of that nature—brings the human being into the spiritual world. For in this connection we must above all be clear about a deep and significant truth—namely, that the unity, which to a certain extent surrounds us in the ordinary world, in the spiritual world does not exist in the same way I have already indicated that this unity is founded on the whole way in which man, as soul and spirit, is fitted together. Now constantly do we hear men asking: What is the unifying principle in the world? And what satisfaction they find in being able to trace everything to a unifying principle!

Actually the physical world does appear to us eminently as a whole, as one formation; and those people who  are, as it were, obsessed by the ‘demon of unity’ arrive at all manner of abstractions in their thought by seeking for the unifying  principle in the world.

Characteristic of this are personalities such as an old gentleman who came to me one evening and told me, with all the enthusiasm of a discoverer, that he had found a unifying principle enabling him to explain all the phenomena of the world. In his joy at this discovery he declared that he could tell me all about it in just a few words, and he was so pleased about the matter that he said: I can now explain the whole cosmos. Hell, earth, heaven—he could explain them all in accordance with this unifying principle.

This episode was brought to my mind again the other day, when someone wrote urgently demanding an interview with me. He had made the acquaintance of a man able in five minutes to propound a completely satisfying world-conception. I need hardly say that there is no time for interviews of such a kind where a really serious spiritual stream is concerned. Those, however, who are possessed by the "unity demon”—always at the same time a demon who loves the easy path—are just now particularly numerous.

In connection with this we must above all take very seriously what is said in "Knowledge of the Higher World", namely, that directly we have crossed the threshold of the spiritual world we really come face to face with a threefold experience. In the book mentioned, I have especially emphasised that the soul is split, as it were, into three, that when the soul crosses the threshold into the spiritual world there no longer exists what makes it possible to believe in the unity-demon, the demon who loves ease.

Indeed, as soon as we pass the threshold of the spiritual world, with our whole being we feel that we are entering into three worlds—actually three worlds. We must never lose sight of the fact that once the threshold of the spiritual world is crossed we have the distinct experience of three worlds. We actually belong to these three worlds in the very construction of our whole physical body. I might say that the working together of three worlds, comparatively independent of one another, is a necessary factor in the wonderful structure of man as he confronts us in the physical world. When we consider the formation of our head, the formation of all that belongs to our head, we must be clear, even when only speaking of the head, that the formative forces of our head and the beings who are working and creating in these formative forces, belong to an entirely different world from, for example, the formative force of our breast, the formative force of all that has to do with our heart, including our arms and hands. To a certain extent it is as if the formative force of these material parts of man were to belong to a quite different world from the formative forces of our head. The lower organs of the body to gather with the legs, in their turn, belong to an entirely different world from the other members referred to.

Now you may ask what significance all this has. It has a great significance, because the present cycle of mankind is such that we attain unadulterated genuine and really true results in spiritual science only when what is of a soul and spiritual nature is lifted out of the head.  So that the clairvoyant aspect of a man observed in the light of spiritual science is this—that the soul-spiritual is for the most part lifted out and, as it were, joined to the forces of the cosmos as if by a spiritually electric contact. (See Diagram I.)

Thus everything must be drawn out—the ego, the astral body, up to the etheric body. This drawing out is obviously connected with the development of what are called the lotus flowers. The forces that set the lotus flowers in movement lie in those parts of the soul-spiritual in man that are lifted out—or on the way to being lifted out.

This clairvoyance that is a head-clairvoyance can come about in our time through spiritual science, for the result of this head-clairvoyance is of service to mankind.  Of a quite different nature is the clairvoyant result brought about by the lifting-out of the soul-spiritual from the organs of the heart, arms and hands. This lifting-out is distinct, too, in its inward significance from what comes about through—what I prefer to call—head-clairvoyance. The lifting-out from the material organ of the heart is, rather, the result of meditation which is related to the life of the will; it is brought about by human devotion to the world-process, whereas the head-clairvoyance is more the result of thought, of conceptions, but also of conceptions partaking of the nature of feeling.

Where these two kinds of clairvoyance are concerned it is generally so that the heart-clairvoyance or breast-clairvoyance to the degree to which it is destined to develop, develops simultaneously with the head-clairvoyance. This leads the breast-clairvoyance more in the direction of will-development, towards connection with the actions of the spiritual beings of lower hierarchies, like those, for instance, who are embodied in the various earthly kingdoms; whereas the head-clairvoyance leads man more to vision, cognition, perception in the more important, higher worlds: more important in the sense that knowledge of these higher powers is necessary for satisfaction of certain requirements—knowledge which must increasingly arise in present day mankind. The further we approach the future of our earthly evolution the less will men be able to live—if their soul life is not to wither away—when they are not able to absorb into their knowledge the results of this clairvoyance.

There is still a third kind of clairvoyance which arises when what may be called the soul-spiritual is freed from, lifted out of, the remaining part of man. Here I have to indicate (see Diagram II.) the lifting-out down below towards man's extremity. In spite of the inelegance of the expression let me call this the clairvoyance of the abdomen; so that we can actually differentiate the kinds of clairvoyance as those of be head, the breast and the abdomen.

Whereas in this cycle of mankind the head-clairvoyance leads pre-eminently to the acquiring of what is independent of the human being, the abdomen-clairvoyance leads chiefly to results connected with what gees on within man. What goes on within man himself must naturally be an object of investigation and, indeed, in the sphere of physical research—of anatomy and physiology—which is concerned with this matter, there are plenty of investigators. It should not be thought that this abdomen-clairvoyance is without value, in the best sense of the word. Certainly it has value. We must, however, be clear that abdomen-clairvoyance can teach man very little concerning what goes on impersonally in cosmic processes, but that it teaches him principally about what is within him, what may be said to go on within his skin.

Where the moral and ethical are concerned, comparatively the most important clairvoyance is that of the head. I shall therefore speak always of opposites. The breast-clairvoyance is in the middle—between head-clairvoyance and abdomen-clairvoyance. In respect of the ethical these two are easily distinguishable, even inwardly. Those who in an impersonal way, in the sense indicated in "Knowledge of the Higher Worlds", strive for vision into the higher worlds, those who do not let themselves be disheartened by the difficulty of this sure path, will develop something impersonal in their clairvoyance, above all an interest of a higher kind for objective knowledge of the world, for all that goes on in the world cosmically, and in the world of historical events.

Of man himself head-clairvoyance speaks pre-eminently in a ray that points to man’s place in the cosmic, in the historical course of life, drawing attention also to what man is in the whole world-process; and what arises as a result of this head-clairvoyance will always have what we might call the character of universal knowledge. It will contain information having significance—please note this well—for all human beings, not only for particular individuals.

The abdomen-clairvoyance is chiefly permeated by every possible kind of human egoism, and in general very easily leads to the clairvoyant in question being mainly concerned with himself, with the occult foundations of his own destiny, with the occult foundations of his personal worth and character. This shows itself as a self-evident tendency in what we call abdomen-clairvoyance.

Now where the nature of their perception is concerned a great difference is revealed between these two kinds of clairvoyance. Whoever, on the path given in "Knowledge of the Higher Worlds", strives to free the soul and spirit from his head, from his apparatus of perception, whoever to a certain extent loosens the soul-spiritual part of his head from the physical instrument and with this soul-spiritual part of his head is able to place himself within the spiritual world, will find it extraordinarily difficult to get away from clairvoyant experiences that are merely shadowy. This getting free from the head is connected at first with experiences, that certainly lack the colour, the fulness, of vivid memories, and therefore appear to be, in a way, inwardly colourless. Only by striving for further progress on this path does it come about that these experiences lose their shadowy character so that pale, shadowy experiences become tinged with colour and tone.

This then is the process taking place here—that we leave our head and actually enter a world very difficult for us to observe; for it is by gradually and slowly acquiring the ability to live outside our head that we strengthen the inner life-forces, with the result that the forces streaming towards us from the whole surrounding world are drawn together. Imagine, therefore, the forces out of the whole surrounding world have to be drawn together, and when we have thus gathered them together we get the tinging with what has colour and tone. Imagine we conceive it in this way (see Diagram III.) you have here (a) a surface very full of colour, a spherical surface; and now imagine this spherical surface extended over a wide surface (b, c). Here the colour becomes much paler, and if we extend it still farther the colour will become increasingly pale. Were we to withdraw it again, if here it were pale yellow, we should here have a much stronger, deeper yellow, because the colour would be more concentrated.

Now the head-clairvoyance confronts the whole cosmos; and spread out over the whole cosmos is what the human being has first with his life-forces to concentrate into what, clairvoyantly, is himself in his essential being. So that in reality it is only in the arduous course of inner evolution that he gradually tinges his shadowy experiences with colour. Then, when endless efforts have been made to gain the general experience of simply being outside the body, when this has been experienced for a long time with a growing feeling of ever more intensive experience - though not yet accompanied by colour and tone—then gradually the realms from the cosmos approach the head-clairvoyance.

This is a matter of lengthy, selfless development. It must particularly be pointed out that an indispensable factor in this development is the actual study of spiritual science. Over and over again it must be emphasised that spiritual science when given can really be understood. It cannot be emphasised too often that for the understanding of spiritual science there is no need of clairvoyance.  It goes without saying that to arrive at its results one has to be clairvoyant; but once these results are gained they can be understood without clairvoyance. What must precede actual vision is the understanding of spiritual science. Here, too, it must be said that the right way is the reverse of what is right in the physical world of the senses. In the physical world of the senses we first have the right perception, after which we pass on to observation by means of thought, thus forming for ourselves a judgment based on knowledge. This must be reversed when we rise into the spiritual world. There we have first to develop concepts, making every effort to live ourselves into spiritual science objectively; otherwise we can never be sure that we shall rightly interpret anything we observe in the spiritual world. There, knowledge must come before vision. This is what to many people is so infinitely tiresome—that they are suppressed to study spiritual science; they take it as an incomprehensible demand. For it is comparatively easy to have perceptions, but rightly to interpret them means to make one's way rightly—objectively, selflessly—into spiritual science, to go into it deeply.

Now where what may be called abdomen-clairvoyance is concerned, the reverse is the case. Here we start out from the soul-spiritual which has been working upon our bodily, physical nature. For everything in the world is founded upon the spiritual. When you have eaten a piece of kohlrabi, let us say—most of us here are vegetarians—and it is then worked upon in our organism, we have to do not merely with a process that is physical and chemical, brought about by the stomach with its forces and juices but, behind all this, etheric body, astral body and ego are active. All these processes have behind them processes which are spiritual. We should be wrong in believing that there are material processes having no spiritual processes behind them. Just imagine that after a more or less excellent midday meal you lie down and become clairvoyant, clairvoyant in such a way that what is of a soul and spirit nature in the digestive organs is lifted out from then. While your stomach and your other organ are effectively digesting you are living with your soul and spirit in the world of soul and spirit itself, and whereas the spiritual process going on in your etheric body, astral body and ego normally remains in the unconscious, when you become clairvoyant it rises into your consciousness. Then, while you are experiencing in soul and spirit, you are able to see all the working, forming and creating of the soul and spirit in the bodily members during digestion; you are able to see this because it projects itself into the world and, reflecting itself in picture-form, appears to you in the ether outside. Then, because now you have not to draw colour so much out of the cosmos but have the working of the whole process concentrated under your skin, you get the most beautiful clairvoyant images. Thus this wonderful thing taking place around you in the most sublime, radiating processes of colour and form is nothing but the process of digestion going on in man's spiritual organs—a process taking place in the body.

This clairvoyance is particularly distinguished from the other by the fact that the other proceeds from shadowy images and receives colour and tone only with effort, whereas the abdomen-clairvoyance proceeds from the most beautiful, the most sublime, sight it is possible for us to have. This may be expressed in the form of a law—when clairvoyance begins with the most sublime images—in particular colour images—then it is a clairvoyance related to processes taking place within the personality. I lay stress upon this as it can be of value for investigation into the spiritual world.  Just as anatomy and physiology investigate the process of digestion and other processes; it is also of the greatest worth to investigate in this way the spiritual processes behind those that belong to man. It would be bad, however, to give oneself up to any kind of deception or illusion and thus to give things a wrong interpretation.

Were it thought that clairvoyance arising in this way without suitable preparation could give anything more than what goes on in man and projects itself into the objective world—were it thought possible to approach more nearly to the ruling powers of the world, to the leading spiritual forces, through clairvoyance of such a kind, we should be sadly deceived.  Just as little as we can solve the riddle of the world by investigating human digestion, can we approach the riddles and mysteries of the world by developing abdomen-clairvoyance.

You see therefore how essential it is rightly to find our way about in the world we enter through liberation of the forces in our soul and spirit. What we have now been saying is not meant to make anyone feel aversion towards abdomen-clairvoyance.  But everyone should be clear about the way clairvoyance of this kind is related to what can be true spiritual clairvoyance, and how we have to rise superior to all superficial over-estimation of what can be attained on a clairvoyant path in such a way that it can have only a personal content. Only when, where these things having a personal content are concerned, we can disregard the personal and observe in the way an anatomist or physiologist observes what he experiences in course of dissection or investigation only then have these things a certain value. In any case no religious feeling of any kind ought to be attached to these things, but only to the results of head-clairvoyance. We shall have the right attitude to the other clairvoyance in proportion as we demand that it is to be treated in the same scientifically objective sense as the results of anatomy and the results of physiology.

I should like here to make a rather sweeping statement—namely, that not everything discovered on the path of clairvoyance is worthy of veneration, but it is all of value as knowledge. This is what we have to bear in mind. I have told you that for our present cycle it is particularly

Important to incorporate into the general spiritual culture of mankind the results of clairvoyance; this is really important.  Concerning this, I will just mention today one aspect of the matter. We are actually living at a time when men must prepare gradually to leave the realm of mere philosophical idealism and to enter into real consciousness of the spiritual world, the universal spiritual world, in which we live just as we live in the physical world.

Now we will start out from an experience of  the head- clairvoyance, which will be easily understood by those who have  gone at all deeply into what was said in the last Munich cycle,¹ and which is dealt with also in my book The Threshold of the Spiritual World. I particularly mentioned there that our thinking undergoes a transformation the moment we free ourselves—especially where our thoughts are concerned—from the physical instrument of the head. I expressed myself at the time in a rather grotesque way, saying that when we are thus free our thoughts no longer have the character that they have in ordinary, everyday life. In our ordinary everyday experience we necessarily have the feeling—if we are not out of our mind—which we are in control of our thought-world, that when we have two thoughts—it is we who either combine or separate them.

When we remember we are conscious that in our inner life we pass over from our present experience to that of our past. We always have the feeling: it is we who stand behind the weaving and movement of our thoughts.  This ceases the moment we free the soul and spirit from our head and develop a thinking independent of the body. At that time I used a rather crude simile, saying it is as if we had put our head into ant-heap and then the characteristic confusion had arisen—this indeed is the way the thoughts begin to play into one another. When in ordinary life we combine two of our thoughts, as, for example, the two thoughts "rose" and "red", we know that in our thought-world we are free to combine these concepts—the rose is red. This is not so when we are outside. There we find life in the thoughts—thoughts have life of their own, every thought becomes a being. One thought runs into the other, while some other thought runs away from another.

Thus the thought-world acquires an individual life. Why is this so? Now what we experience in our ordinary, everyday thinking is merely pictures, merely shadows of thoughts. You can glean this from my book "Theosophy". As soon as we develop the thinking that is free of the body, every thought becomes like a husk, and into this husk there slips an elemental being. The thought is no longer in our control. We put it out like a feeler; it goes out into the world and into it slips an elemental being. Our thoughts are thus filled out, as it were, by elementals; and all this twirls and blusters about in us. So that it may be said: when we send out the soul- spiritual part of our head into the spiritual world (we have it outside only because we are within the physical head), when in this way we project it into the spiritual world, we no longer experience thoughts such as we do in the physical world, it is the life of being that we experience. As I said at the time, we put our head, as it were, into an ant heap, and experience the life of beings.

It is like this, in reality, right up to the highest of the hierarchies. If we wish to experience Angels, Archangels, or even Archai, this has to be in such a way that we live in our thoughts and in the beings, just as I have described. We send out our thoughts and a being slips in and moves about inside them. When on Venus or on Saturn we perceive beings, we let our thoughts slip out and then there slip into them Venus or Saturn beings. There is no need for us to be afraid of having the thoughts of hierarchies; we just have to accustom ourselves to live in the higher hierarchies with our head. We must say to ourselves: Our own thinking ceases and our head becomes the stage on which the higher hierarchies work

Now in the philosophy of Fichte, Schelling and Hegel, thought has certainly reached its zenith in purity and clearness.  Whatever the height to which thought was able to soar at the beginning of the nineteenth century, it is all implicit in this philosophy. The highest point which thought can attain has there been reached; the next step must go beyond it and lead into the actual whirling and weaving life of thought. Thus we live in an age when men are called to perceive the higher hierarchies. We are destined to be taken up into the world of the higher hierarchies and, confronted by the living and weaving of the hierarchies, we have to rid ourselves of our fear.

The nineteenth century was overflowing with this fear, with this terror, in face of the life of the higher hierarchies. Though they did not realise it, men had reached such a pitch that they were actually praying: O, dear Ahriman, protect me from having my life of thought seized upon by the weaving and living of the higher hierarchies, for otherwise some devil of a Saturn or Sun-being may enter! You will say that no one in the nineteenth century thought thus. But I can prove to you that they did.

 Ludwig Feuerbach, a philosopher of the nineteenth century, who particularly fought against the idea of immortality, who opposed all belief in a supersensible world, holding this belief to be that of fantastical, mystical dreamers and considering it harmful for the whole of mankind this Ludwig Feuerbach wrote the following. I beg you to make special note of this in your soul:

“The man who is actively occupied with the objects surrounding him in life has no time to think of death and consequently no need for immortality. If he thinks of death at all he sees in it merely a warning to lay out his share of life's capital wisely, to avoid wasting valuable time on unworthy thing but to use it to fulfil the task he sets himself in life.”

“Were man to find his fulfillment only beyond the earth, in the heavens, on Uranus, on Saturn, or wherever else he would, we should have no philosophy, no knowledge of any kind.  Instead of universal, abstract truths and beings, instead of the thoughts, knowledge, concepts of pure spiritual beings and objects that now dwell in our head, there would then dwell there our heavenly brothers—the beings of Saturn and Uranus.  In place of mathematics, logic, metaphysics, we should have the most faithful portraits of the dwellers in heaven .Those heavenly beings would indeed be encamped between us and the objects of our knowledge and thinking; they would obstruct our view of those objects and bring about a total eclipse of the sun in our spirit.”

For Feuerbach the sun is his thought.

He has, therefore, the whole picture of what would have to happen. He is so terribly afraid of it that he prays to the good Ahriman to preserve him from having the beings of Saturn and Uranus  dwelling in his head.

“They would be nearer and more akin to us than thoughts, ideas and concepts, for they are not purely spiritual abstract beings such as these, they are spiritual beings affecting the senses, beings who express only the essential nature of imaginative force. Our whole spirit would then be merely a dream, a vision of a more splendid future. Hence, whoever is prevented by the weight of his reason from swimming around on the surface of the ocean of imagination, will recognise that in the depths of our spirit, as if in an atmosphere impossible to be breathed in those depths, the life-light of the Angels, and all other similar heavenly beings, is extinguished ...."

If, therefore, these beings were to enter our thoughts our spirit would become a dream - so writes Feuerbach.  He feels secure only in the realm of thoughts; should the being of the Angels and other heavenly beings enter these thoughts he would then feel insecure. This is the prayer to Ahriman—that he should protect mankind from knowledge of the spiritual world; and in the forties of the nineteenth century this came about through Ludwig Feuerbach, the enemy of any spiritual world-conception. What does this mean? It means nothing or less than this—that the time is ripe for us to raise ourselves to the spiritual worlds; for we need only take in earnest what this man describes and the way will be found into the spiritual worlds. We need just to leave off struggling against it with the help of Ahriman. Thus you see that it is not the heavens that are to blame for spiritual science not making its way into the culture of our age, for it actually penetrates into the heads of its opponents. Spiritual science wills to enter the world. The heavens are not at fault; the gods are offering men wisdom—spiritual science is pressing its way in.  With the same fervour with which under Ahriman's lead men have brought resistance to bear, is it up to them now to leave off resisting and to find the courage to take spiritual science fully and genuinely in earnest.

The following must be said about the development of the nineteenth century. We must say: It is as if indicated by the spiritual world that after the materialistic age the spiritual age is to come, when it is man’s part to open his mind and heart to receive the spiritual world. What was in a supreme sense a materialistic world-outlook and found its characteristic advocate in the clever and greatly gifted philosopher, Ludwig Feuerbach, is like an assault, a resistance, against what is to come to mankind. From above, the spiritual forces come down; from below the forces of understanding, the forces of knowledge, must ascend. It may be said that Ludwig Feuerbach found the characteristic way to express himself when he said that an eclipse in the sun of the soul would have to begin were thoughts no longer to be thought, but that beings of Uranus, Venus, Saturn, and so on, were to play in—in other words, the higher hierarchies. Then would come an eclipse of the spirit of which these people have a dreadful fear. This Eclipse of the spirit not, however, brought about by heavenly beings—their desire is to bring their light to man. The darkness has come about through men entering into connection with Ahriman, when, surrounding themselves with a cloud, an aura of fear, they have sought to make good their attack against the oncoming of the spiritual world. We can see by this that the darkening has been the work of man; and we must say further that man has made more and more use of this darkening, of this obscuring, of a free knowledge that opens itself to the radiant light of the spirit

This is what men have prepared for themselves; and by this it can be seen how, in the course of the nineteenth century, a certain love has arisen, a certain sympathy, for all thoughts which are without sequence and quickly disposed of—for everything, indeed, which does not have to be thoroughly thought out. A preference, a sympathy, has arisen for everything for which no definite conclusion is desired. A cognition and thinking that are unprejudiced and free of hypotheses has become increasingly unpopular; hence we cannot wonder, if in public life this love of the nebulous, the vague, the thoughts that are incomplete, has taken on a morally unsound character. While this character finds favour, however, sympathy for the life of thought becomes dull, and this then has its effect on general conduct. From this, into the physical body. Thereby the activity of the etheric body is held up in the glands and rays back, making perceptible what is not perceptible to the brain. By this means thoughts can be perceived that the brain does not perceive; but all the same it remains a subordinate activity.

You see how it is possible to make a sharp distinction between what are called head-clairvoyance and the clairvoyance of the abdomen. It may be that you will ask: How can I decide which of these two I am develoiping? We can only say that head-clairvoyance will always be obtained when, in this present cycle of mankind, it is really sought on the path specified, namely, through meditation and concentration, and when everything on this path is developed. Abdominal clairvoyance is something that does not come from following this path. It rests on the glandular system being perceived, and this can happen in life through various kinds of abnormal conditions.  There is less effort in becoming an abdominal clairvoyant, because to a certain extent this comes of itself; whereas head-clairvoyance has in the strictest sense of word—to be acquired.

Therefore when clairvoyance arises of itself it is best not to say that one is divinely favoured by being given something which has not been earned; it is best to distrustful. It is possible to give examples of ways in which abdominal clairvoyance can arise. The only way in which head-clairvoyance comes about is by one’s rising to certain stages in the development of initiation through diligent and regular meditation and concentration. Where abdominal clairvoyance concerned I will—because in a rather different sense to our previous reference it is not without danger to speak of these things—mention one of the most harmless occasions for becoming clairvoyant.

Let us suppose that a man grows up in circumstances such as early develop in his soul the desire to become in ordinary physical life a very big gun indeed—Privy Councillor, shall we say, or something of the kind. Thus, let us suppose that this desire arises in life very early. When anything like this is wished for it means that one is ambitious. This ambition lives in the desire-nature, and in the desire-nature it can burn—burn terribly. The man is not aware of wanting to be a Privy Councillor, but it burns in his desire and with this burning desire he goes through the world, growing up in company with it. Hence it happens that his desires does not always enter his physical organization as it should. Something is in disorder. If anyone becomes a Privy Councillor this doesn’t make him an abdominal clairvoyant; but it is possible for him to become so if, wishing to be a Privy Councillor and not becoming one, he goes through the world full of this burning ambition which gradually devours him. This desire, however, must be very strong. I can say all this because there is no one among us pining to be a Privy Counsillor.

When this desire continues to feed in this way, it remains hidden in the organism; the glandular system becomes inured to throwing back the desire and through the reflected desire it is possible to become clairvoyant. It is also possible that, if this man lives at number 13 Schunhauserallee, Berlin, and someone else living at number 23 becomes a Privy Councillor, our man perceives the event by means of this specially developed clairvoyance. This comes from his glandular system having been made particularly receptive by his inherent desire to be a Privy Councillor. And when some other man becomes something else of approximately the same kind, he will develop for such things a delicate, intensive clairvoyance. This clairvoyance usually develops in a certain sphere.  Since you know that there are other desires in life besides my harmless example of wishing to be a Privy Councillor, you will understand by what desires the various forms and spheres of this clairvoyance can be awakened. For these desires stream into the organism because during physical life they are unsatisfied. You will therefore see by what desires abdominal clairvoyance can be promoted; it is always bred through desire though this is not in every case perceived. In the burning desire that is reflected back the events are mirrored which can then be perceived in the etheric body.

It is now possible for you to have a more real insight into the deeper connection between the clairvoyance of the head and that of the abdomen. We need all this because it is related to what I propose to deal with tomorrow.

• 1. Secrets of the Threshold

Through all that we have recently been discussing here there runs a basic theme. This basic theme is an expression of how at the present time, within the whole cultural development of mankind, the necessity may be seen for a new impulse—that is, a spiritual impulse, an impulse towards spiritual knowledge.

In these recent lectures it was intended to show from the most varied points of view that we have been passing through an age with a quite distinct character and that now a new age must begin. The age that has been running its course is the time when thinking and perceiving have reached their most pronounced form of materialism, the time when throughout the centuries materialistic thinking and perceiving have increasingly taken hold of the inner life of the human soul. But just as a pendulum that has swung to one side has then to swing in the opposite direction, we are now faced by an age when the human soul must once more come to the perception that in everything having to do with the senses, in everything material, spiritual impulses, spiritual forces, are experience of the spiritual forces behind material sense phenomena—spiritual forces to which for centuries mankind has been able to give but little attention and but little interest.

Now we all know how in our day the assertion that it is possible for the human soul to enter spiritual worlds is decried and considered heretical. We know how a multiplicity of factors in life—either conscious or unconscious—are directed against the coming of such a stream in world-conception as that of spiritual science. It is easy to see how at the present time what spiritual science must offer, for the ordering of life and the facts of life, would appear absolutely absurd, foolish, and fantastic. When, however, we enter into what is maintained even now by men of insight, out of a deeper impulse in life, all that has just been described: takes on a different aspect.

I should like first to point out to you that among men of deeper insight today there does not always exist antagonism against what spiritual science maintains—antagonism to spiritual science itself  is certainly there but not so much against what it stands for. Many, very many, examples of this might be quoted; today I will give you a characteristic one connected with a recent philosopher of repute—Otto Liebmann, who died a short while ago.

Most of you will not even know his name; that will not matter. But I should like to say that Otto Liebmann was one of the most clear-sighted of those who have recently analysed. Man’s life of thought—that he thoroughly ploughed the ground of epistemology, always putting the question: How much reality is human thought capable of grasping?

I should like to read you a short passage from Otto Liebmann’s philosophical writings because it is characteristic of a man who throughout his life made great efforts to fathom the nature of human thought and what at the present time can be said about it in the light of the results of modern science. This is what Otto Liebmann said: “Someone might hit on the idea that there is not just albumen and yolk in a hen’s egg, but besides these something of a ghostly nature - an invisible spirit. This spirit materializes itself and when it has completed this materialisation it bursts open the egg-shell with the sharp beak, darts upon the grain and pecks it up.”

It might occur to one, he says, that a spirit was in the egg and that when the egg-shell was broken this spirit came out and pecked up the grain. .. What will those people say who are building up a world-conception founded on present-day science? They will tell you:  If anyone says that a spirit is working in a hen's egg, he is a fool.—That is how the clever people of today will speak and their remark will apply to those who call themselves theosophists or anthroposophists. But what says the philosopher who has been at such infinite pains to analyse man’s present thinking? He says: The only thing to be said against this assertion is that the preposition "in" is nonsense when used in a physical sense, but in a metaphysical is quite right. It is true that we get nowhere by conceiving the spirit to be within the egg spatially; when, however, this is taken metaphysically no objection can be made; it is only that the preposition cannot be used in its ordinary sense.

We are therefore faced with the fact that a philosopher who has written an intelligent book, "The Analysis of Reality", and another on "Thoughts and Facts” (what is said about the "invisible spirit" comes in the second part of the 1899 "Naturerkenntnis")—that this philosopher owns that, in reality, it is possible to stand at the pinnacle of modern philosophy and yet be unable to do other than admit that an invisible spirit lies hidden in the egg of a hen.

It goes without saying that Otto Liebmann would have scorned to recognise the reasonable nature of spiritual science. We might ask why this is. Why would he—or anyone who thinks in the way he does—not pursue the matter further and perceive in spiritual science what would make him say: Strictly speaking, this spiritual science is merely wanting to confirm that in the hen’s egg there is actually an invisible spirit!—The name is not of importance; with us it would be called the etheric body, which for its part is permeated by the astral body. The spiritual scientist indeed says what it is that is hidden within as invisible spirit; thus spiritual scientist says nothing but what others are saying—yet there is this difficulty in turning to spiritual science. It is said to be foolish and fantastic in spite of being urgently needed for the science and the thinking of the day.

Now how far is it from the assertion that an invisible spirit is concealed in the hen’s egg to the other statement that in the human physical body too—anatomy and physiology examine only the physical—something invisible is hidden? If we could clear up the difficulty about the use of the preposition "in” (dwelt upon by the philosopher); we should come to the point of indicating what spiritual science says, namely, that what is "within" consists of etheric body, astral body and ego. Thus, spiritual science does nothing for which there is no ample proof that it is really demanded by all that has to do with present-day though and culture. Spiritual Science however, obviously has to go farther, for it cannot stop short at the vague idea that an invisible spirit is concealed in a hen's egg—especially when this same idea is applied to man. There we have to be clear that what is thus hidden in man is possessed of certain qualities, certain inner factors of reality. Whereas in the case of the hen's egg our conception can be what we might almost call of a ghostly nature—"an unknown spirit is concealed there"—if we go on to man we have to recognise that, when living in the physical body, he develops consciousness and does so for the very reason that the physical body is such a complicated apparatus. Thereby we sense that what has here been called invisible spirit must be recognised as underlying the visible. Now, if what is external has consciousness we have to take for granted that there is consciousness also in what is within, and that what is within cannot be deemed unconscious.

Science will lead to the perception of something like what spiritual science assumes, namely, that in the physical body there lives a spiritual man.  It is the nature of this spiritual man’s consciousness to which our attention is directed by spiritual science.

Today we know—have known for some -time how to give an answer about the precise qualities of the invisible spirit underlying man. If we take, to begin with, what today is offered us by philosophy, we shall admit that at the basis of man, too, there lies an invisible spirit. We now ask: Is it possible to know anything about this spirit? Most certainly it is. Just as man can acquire knowledge about the world outside through sense perception and the thoughts connected with the brain, this knowledge can go further; for in the spirit there lives Imagination—what has been described as Imaginative knowledge. We should then be able to see that it is not only in the hen’s egg that there lies an invisible spirit, but that in man is hidden an etheric body which, given the possibility (this is also mentioned in our writings), frees itself from the physical body and develops Imaginative knowledge—knowledge that works, in the world in Imaginations, standing before the soul in fluctuating Imaginations.

We must here ask: What is the reason for spiritual science meeting with so much opposition today, the fact that people who do not understand it arrived at, and give indications of, what is said by spiritual science?

My dear friends, here something must be said that it is dangerous to put into words—or in any case not without danger. Why would Otto Liebmann, had he picked up a book on spiritual science, have certainly said: I find this really foolish, ridiculous—while standing himself at the very gates of the spiritual world? Why was he living in such strange self-deception—standing before the gates but, the door being opened to him, saying: No, I am not entering—why? It is certainly not very reasonable!

Sometimes comparisons throw light, therefore it is with a comparison that I should like to answer the question: Why among the finest men today are there those who shy away from spiritual science?

I should like at the same time to draw your attention to something of which we have already spoken, namely, what I said about sleep and fatigue. There is much talk today about the reason for people having to sleep and it is said to because they are tired—so that tiredness is considered the essential cause of sleep. This is what is said today. Now from the most ordinary experience in life everyone knows that any leisured person who comes to a lecture, out of politeness shall we say, will often fall asleep when the lecture has hardly begun even if he isn’t tired—so that we may all come to the conclusion that fatigue is not entirely the cause of sleep. On the contrary, we should be nearer the truth in saying, not that we go to sleep because we are tired, but that we feel tired because we want to sleep. This would be more correct.

The essential nature of sleep consists in a man going with his ego and his astral body out of the physical and etheric bodies, thus feeding upon his physical body and etheric body from outside—we might even say feeding upon and digesting them; whereas when he is within his physical and etheric bodies he lives with his consciousness in the external world. Note well what is actually said here. If with ego and astral body we are outside our physical and etheric bodies, we apply all our will, all our desires, to these physical and etheric bodies; we feed on and digest physical body and etheric body from outside; whereas when we are within these bodes the outside world makes its impressions upon us.

Now everything in the world depends like the pendulum upon periodicity. When the pendulum has swung up to a certain point it descends again and then rises up to the same height on the opposite side through the force it acquires in its descent. In the same way that the pendulum can go not only up to here but has to return to the level it reached before it descended are  sleeping and waking opposed to one another. Roughly it may be expressed thus.

Let us suppose that from waking to falling asleep we have been interested in the outside world and what has passed there. This absorbing of the outside world can be likened to the swing of the pendulum in one direction. When we have sufficiently absorbed the world outside then by reason of the satiety this causes there develops the satisfaction formerly provided by the outside world—and we go to sleep. When we have exhausted this enjoyment of ourselves we are able to wake up again.  It is a swinging to and fro, a periodicity, which takes its regular course in the same way as in ordinary mechanics. Lucifer and Ahriman can, however, lift a man out of the whole course of nature. Thus the man who goes to a lecture or concert from sheer courtesy and not because he wants to listen, can be lifted out of himself so that he loses all interest. He withdraws from himself, feeds on himself, finding this more interesting than what is going on around him.  

Thus we can see that whoever falls asleep in an abnormal way simply has no interest in his environment and what is going on there. We find exactly the same thing among those, of whom I have spoken, who have had their attention turned to what spiritual science offers. In the sphere of spiritual science Otto Liebmann is just like a man who goes out of courtesy to a concert or lecture and at once falls asleep. He goes, yet is not actually willing to take in what he is offered there.

On a higher level we can say the same of men who are like Otto Liebmann. They come to philosophy, to the land of the spirit through conditions holding good in our world. Someone writes a thesis, a book, is then sent as teacher to a grammar school and, when proving himself to be a thinker, he is sent on to a university. Philosophising is world-courtesy, just world-courtesy—and there is no need for any call to the land of the spirit. One goes to the door, even goes inside, and then falls asleep; not immediately like the satiated concert-goer, who sleeps without even being tired, through lack of interested consciousness in the subject—but the philosopher cannot wake up to Imaginative consciousness. If it is impossible for people to awake to Imaginative consciousness then the moment anything is said about the spiritual world they fall asleep. In other words, it is too difficult for them to take in anything about spiritual science. It is therefore not without danger to make this assertion, for people will say: So you are the people who are making a study of what to other men, to men of consequence, is so difficult!—Since we are conscious of the difficulty, however, we shall not be too arrogant. For we shall know that the very points about which we ought to agree will be attacked by the world because people refuse to embark upon so difficult an affair—for the very reason that they find it too difficult.

Now let us examine these difficulties rather more closely. We will point the way by asking: What does ordinary human thinking consist in from the time of waking to that of failing asleep? In what does it consist? How whoever thinks in a grossly materialistic way holds the following opinion—that men have a brain that is of extraordinarily delicate construction, that in this brain processes go on and because they do so thinking arises. Thinking is a consequence of this brain-process; so he says.

I have already pointed out that this is just as if someone were to say: I go along a street where there are footprints and the tracks of wheels. Whence come these—tracks? It is the earth beneath which must have made them; the earth itself has made the traces of feet and wheels appear. Logically this is on a par with thinking that it is the brain that makes these impressions. When someone goes out, sees all kinds of tracks along the street and says: Aha—then it is the earth that is inwardly permeated by a variety of forces which make these tracks—the same as when the physiologist, examining the human brain, and substantiating the fact that all manner of processes are going on there, says: It is the brain that is doing all this. There is just as little reason for saying that it is the earth itself that makes the tracks which are really made by the men and vehicles moving around upon it as there is for saying that what the anatomists and physiologists discover is by the brain, when it is far rather the work of forces in movement in the etheric body.

By this you will be able to see in what the deceptive nature of materialist consists.  There is nothing in everyday life that does not make an impression on the brain. Just as every step makes an impression on the earth, and you can prove that each of your steps has made its impression, you can also prove that all that is willed and thought makes its impression, has its influence, on the brain. But that is only the trace, it is only what is left behind of the thinking. Thinking takes place indeed in the etheric body; in reality everything you perceive as thinking is nothing but the etheric body's inner activity. So long as we remain in the physical body we need this physical body for thinking. It is very easy to see why the materialist does not arrive at the true. The materialist says: For heaven sake, can’t you see that you must have a brain if you are to think?  And if you see this, you can also see that it is your brain which actually does the thinking.  And if you see this, you can also see that it is your brain which actually does the thinking.  This conclusion is about as clever as to say: I can prove that this track on the road has been made by the ground itself.  I shall remove part of the ground and you will see that without it you are unable to walk. The ground is indeed a necessity—it is also necessary to have a brain to be able, when in the physical body, to think.

It is necessary for us to be clear about these things for it is only then that that we learn under what illusion present day thinking labours, with what a host of illusions this thinking fools itself, and how the only cure for this must be effected through that knowledge so difficult to acquire which, we trust, does not fail to take the physical body into consideration. For when going about in the physical body we must have solid earth beneath our feet: When thinking in the physical world we must have support for our thinking; we must have a nervous system. When, however, we change the place of our thinking activity to our astral body, the etheric body will become for us what the physical body is when we think with the etheric body.

If we progress to Imaginative thinking we then think in the astral and the etheric body retains the traces as formerly, when thinking took place in the etheric body, the traces were retained by the physical body. When after death we are outside the physical body and have also laid aside the etheric body—in the way often described—then our support is the outer life—ether and what is developed by the astral body and later by the ego we write into the whole cosmic ether.

This, therefore, is the process we go through during what is called the first stage of initiation.  The process consists in our removing our thinking (it is no longer thinking, only the activity of thinking) from the etheric body to the astral body, getting over to the more volatile etheric body the retention of the traces which formerly the physical body held.  This is the essential feature of the first stage in initiation.  It is essential that the activity formerly carried on by the etheric body should be handed over to the astral body.

Thus we see that while living in Imaginative knowledge we, as it were, withdraw from the physical body to the etheric body, imprinting no further traces into the physical body. Through this it comes about that, for anyone who makes this first step in initiation, the physical body from which he withdraws becomes objective and is then outside his astral body and ego. Formerly it was within, now it is outside. He thinks, feels and wills in the astral body. He has an influence on the etheric body, leaves traces in it, but he no longer influences the physical body and looks upon it as something external.

This is approximately the normal course when it is a question of the first step in initiation—the normal course. It finds expression in a quite definite way in subjective experience.

By means of a diagram I will now make clear in what this first stage of initiation consists. Let us assume that this is the human physical head—and all around the human physical head we have the etheric body. When a man begins to develop what I have been speaking about, when he begins to develop Imaginative knowledge, then the etheric body grows in this way larger, and what is characteristic of this is that parallel with it goes on naturally what has been described as the cultivation of the lotus flowers. The man grows etherically out of himself and the strange thing is that, while he is doing so, something develops out of his body which I would call a kind of etheric heart.

As [a] physical human being we have our physical heart, and we all know how to appreciate the difference between a dry, abstract man who develops his thoughts in a machine-like way and a man who goes with his heart into everything that he experiences—with his physical heart, that is; we can all appreciate this distinction. From the man who slouches around without any interest in life and whose heart plays no part in the experiences of his soul, we do not expect much on the physical plane in the way of real cosmic knowledge.  A kind of spiritual heart develops outside our physical body, parallel to the phenomena I have described in “Knowledge of the Higher Worlds”, just as the blood-system develops and has its center in the heart. The blood-system goes outside the body and outside the body we feel ourselves in our heart bound up with what we know in the way of spiritual science. Only we must not look to enter into the knowledge of spiritual science with the heart that is in our body but with the heart outside it, for it is with this heart that we enter into what we know of spiritual science.

On reading what is written in the sphere of spiritual science it is possible to say: But this too is scientifically dry—this is science—here we have to go back to school again! We must in any case do enough learning in life, and now we are supposed to learn what spiritual science has to say. There is no heart in that.—One will discover the heart in it when going into things deeply enough.

It is true that many people say:  Theosophy must consist above all in a man in his ego becoming one with the whole world.—This “becoming one", this “development in man of the divine man", this "discovery of the divine ego”, and so on—these are the pet phrases of those who want to be theosophists without having any knowledge of theosophy.  This all springs from lack of desire to develop warmth of heart even when no longer sustained by the living warmth of the physical heart.  Just as Lichtenberg said: “When a head and a book collide and there is a hollow sound, the book is not to be blamed”, we might say: If a man comes up against spiritual science and finds no warmth of heart in it, it is not spiritual science that is to blame. All that I have just been describing as the normal path to clairvoyance consists in man lifting out from his physical body, his etheric body and also the higher members of his organization, and providing himself with a heart outside the limits of his physical body.

What then do ordinary thoughts rest upon? A thought of this kind is actually only developed in the etheric body; it then comes up against the physical body and there makes impressions all over the brain. If we call up before our souls the essential feature of everyday thinking we can say: It rests on our thinking in the etheric body, and on what is thus thought sinking into the nervous system of the brain; there it makes impressions which do not, however, go very deep but rebound. In this way the thinking is reflected and thus enters our consciousness. A thought therefore consists above all in our having it in our soul as far as the etheric body; it then makes an impression on the physical brain, but cannot enter it and has to rebound. These reflected thoughts we perceive.  Then physiology comes along and points to the traces which have appeared in the physical brain.

Now how would it be were the thought not reflected back, were it to enter the brain and there merely to cause processes? Were the thought not reflected back we should not be able to perceive it; then it would go into the brain and be the cause simply of processes. It would be conceivable that the thought, instead of being thrown back, might enter the brain; then we should not be conscious of it, for it is only by the thought being reflected that consciousness arises.

There is, however, an activity of the soul which does enter the body and that is the will. Willing differs from thinking because thinking is thrown back from the bodily organization and perceived as a mirrored image—whereas willing is not. The willing enters into the bodily organization; thereby a physical bodily process is called into being. This brings it about that we walk, move our hands, and so on. Actual willing arises in quite a different way from thinking: which does so by being thrown back. But willing enters into the bodily organization, is not thrown back, but within the bodily organization brings about definite processes. Nevertheless in one part of our bodily organization there is the possibility for what thus sinks down being thrown back.

Follow carefully what I am about to say. The procedure in brain-thinking is this—thought-activity develops in the etheric brain, rebounds against the physical nervous system, thus bringing our thoughts into consciousness.  In the case of clairvoyance we, as it were, thrust the brain back; we think with the astral body and the thinking is thrown back to us by the etheric body.

Here (1 in diagram) is the outer world, here the physical body (when brain thinking is in question). Here (2 in diagram) for clairvoyance, is the outer world, what we work upon with our astral body; we let the etheric body throw this back and we altogether exclude the physical body.

Here (I), however, when we will, the activity of the soul goes down into the physical body. Hence when we walk, when we move our hand, this is done by the soul; but the activity of the soul has to bring about inner organic, material processes, upon which the activity of the soul expends itself. It might be put thus—that the will consists in the activity of the soul being exhausted by its material work in the body.

Let us now ask in what way we actually live when living in our thinking. My answer would be that in our thinking we are living close to the boundary of eternity. The moment we exclude the physical body and let our thoughts be rayed back from the etheric body we live in what we carry through the gate of death. As long as we let the physical body ray back the thoughts, we are living in all that is between birth and death; when we will, our will belongs entirely to our physical body. Our physical body is there to promote activity.  Whereas our thinking stands at the very gate of eternity, our willing is organized for the physical body.

Remember how I said in one of the lectures that our willing is the baby and when it is older it will become thinking. This is absolutely in accordance with what from another point of view we can develop today. Willing is under the ban of the temporal, and only because a man develops, becomes wiser and wiser and permeates his willing by thought, does he raise what is inherent in willing out of time into the sphere of eternity, and free his willing from his body.

But in a certain part of our body there is something inserted, namely, the secondary nervous system, the glandular system, the nervous system of the abdomen—part of which is often called the solar plexus. As developed in a man at present this nervous system is an unfinished organ; it exists only in an embryonic state. It will develop itself later. But just as of a child we know that he has qualities which can still go on developing as he grows up, we can know that this nervous system, today in the service of organic activity, will also develop further. This nervous system which works side-by-side with the systems of brain and spine and with the nerves that branch-out into the limbs, this abdominal nervous system is not so far developed today that it would be able to do what it will do when man has once reached Jupiter. By that time brain and spine will have lost ground and the abdominal nervous system will have progressed to something quite different from what it is today. It will then be placed on the surface of a man; for all that to begin with was within a man will later have its place on his surface.

For this reason for ordinary life between birth and death we make no direct use of this nervous system, letting it remain in the subconscious. Through abnormal conditions, however, it may happen that what a man has in his will and his capacity for desire enters his organism, and through these abnormal conditions—about which we shall speak presently—is thrown back by the abdominal nervous system in the same way as the thought is thrown back by the brain. The will goes into the glandular system but instead of becoming active it is thrown back by the glandular system and something arises in man that usually takes place in his brain—a process which may be characterized as follows.

When we bear in mind the transition from the ordinary waking state to clairvoyance, you can see how within us thinking, feeling and willing reflect themselves in the ordinary nervous system—feeling and willing, that is, to the extent that they are thoughts—and we let what is our willing sink down into our organization. In clairvoyance we form by these means—outside the space occupied by the body—a higher organ over against the brain. As the ordinary brain is connected with our physical heart, what develops as thought outside (in the astral body) is connected with the etheric heart. This is the higher clairvoyance—clairvoyance of the head.

A man can, however, take the reverse path. He can go into the organization with the baby-willing in such a way that willing becomes thinking, whereas otherwise he made thinking into will. This is the deeper distinction between what a little time ago I described here as head-clairvoyance and abdominal clairvoyance {See lecture 1}. In the case of head-clairvoyance we form a new etheric organ in which we are independent of the bodily organization we have in ordinary life. Where abdominal clairvoyance is concerned appeal is made to the glandular system, to what otherwise remains unnoticed. Hence the results of abdominal clairvoyance are more fleeting than ordinary waking experience; they have no significance for the soul when passing through the gate of death; whereas even for those souls who have gone through the gate of death, everything gained by head-clairvoyance has spiritual, lasting significance—greater significance than waking day-experience. What is acquired through abdominal clairvoyance has even less significance for life after death than ordinary waking day-knowledge.  All somnambulistic clairvoyance is below waking day-consciousness—not above.

This is certainly not to say that all manner of positional and other qualities cannot be developed through abdominal clairvoyance; because the moment abdominal clairvoyance arises it is really the glands which always send the willing particularly, there arises one of the main forces of opposition against spiritual science which strives in all directions after clearness.

Spiritual science must everywhere have real sympathy and love for consistent, complete thoughts, not for those that are incomplete. It must not be content with the vague and obscure, but on all sides press on towards what does not narrowly shed the mere semblance of light but spreads true light throughout the wide spaces of the world. In this connection, we still have much, very much, to overcome.

These are the things I wanted to make objects of our study, in order to show how through Ahriman, in the course of the centuries, thoughts have given rise to the denial of the spiritual world, but how the spiritual world itself has worked in the thoughts of those who deny it because—the time has come.

“The time has come.”  Appropriate here are these words from Goethe’s “Fairy Tale”.

This must very soon receive confirmation.

Yesterday I drew attention to the way in which a man is able with the higher members of his being - his etheric body, astral body and ego—to leave his physical body; and I pointed out how, having left his physical body, he then makes his first steps in initiation, and learns that what we call man's spiritual activity does not come only with initiation but, in reality, is there all the time in everyday life.

We had particularly to emphasize that the activity which enters our consciousness through our thoughts actually takes its course in man's etheric body, and that this activity taking its course in man's etheric body, this activity underlying the thought-pictures, enters our consciousness by reflecting itself in the physical body. As activity it is carried on in soul and spirit, so that a man when he is in the physical world and just thinks—but really thinks, is carrying out a spiritual activity. It may be said, however, that it does not enter consciousness as a spiritual activity. Just as when we stand in front of a mirror it is not our face that enters our consciousness out of the mirror but the image of our face, so in everyday life it is not the thinking but its reflection that as thought-content is rayed back into consciousness from the mirror of the physical body. In the case of the will it is different.

Let us keep this well in mind—that what finds expression in thinking is an activity which actually does not enter our physical organism at all, but runs its course entirely outside it, being reflected back by the physical organism. Let us remember that as men we are actually in our soul-spiritual being all the time.

Now this is how it might be represented diagrammatically. If this (a) represents man's bodily being, in actual fact his thinking goes on outside it, and what we perceive as thoughts is thrown back. Thus, with our thinking we are always outside our physical body; in reality spiritual  knowledge consists in our recognizing that we are outside the physical body with our thinking.

It is different with what we call will-activity.  This goes right into the physical body. What we call will-activity enters into the physical body everywhere and there brings about processes; and the effect of these processes in man is what is brought about by the will as movement.

We can thus say: While living as man in the physical world there rays out of the spiritual into our organism the essential force of the will and carries out certain activities in the organism enclosed within the skin. Between birth and death we are therefore permeated by will-forces; whereas the thoughts do not go on within our organism but outside it. From this you may conclude that everything to do with the will is intimately connected with what a man is between birth and death by reason of his bodily organization. The will is really closely bound up with us and all expressions of the will are in close connection with our organization, with our physical being as man between birth and death. This is why thinking really has a certain character of detachment from the human being, a certain independent character, never attainable by the will.

Now for a moment try to concentrate on the great difference existing in human life between thinking and what belongs to the will. It is just spiritual science that is capable from this point of view of throwing the most penetrating side-lights on certain problems in life. Do we not all find that what can be known through spiritual science really confronts us in life in the form of questions which somehow have to be answered? Now think what happens when anyone goes to a solicitor about some matter. The solicitor hears all about the case and institutes proceedings for the client in question. He will look into all possible ingenious grounds—puts into this all the ingenuity of which he is capable—to win the case for his client. To win the case he will summon up all his powers of intelligence and reasoning.

What do you think would have happened (life will certainly give you the answer) had his opponent outrun the client mentioned and come a few hours before to the same solicitor? What I am assuming hypothetically often happens in reality. The solicitor would have listened to the opponent's case and put all his ingenuity into the grounds for the defense of this client—grounds for getting the better of the other man. I don't think anyone will feel inclined to deny the possibility of my hypothesis being realized.  What does it show however?

It shows how little connection a man has in reality with his intelligence and his reason with all that is his force of thought, that in a certain case he can put them at the service of one side just as well as of the other. Think how different this is when man's will-nature is in question, in a matter where man’s feelings and desires are engaged. Try to get a clear idea of whether it would be possible for a man whose will-nature was implicated to act in the same way. On the contrary, if he did so we should consider him mentally unsound. A man is intimately bound up with his will—most intimately; for the will streams into his physical organism and in this human physical organism, induces processes directly related to the personality.

We can therefore say: It is just into these facts of life which, when we think about life at all, confront us so enigmatically, that light is thrown by all we gain through spiritual science.  Ever more fully can spiritual science enlighten men about what happens in everyday life, because everything that happens has supersensible causes. The most mundane events are dependent on the supersensible, and are comprehensible only when these supersensible causes are open to our view.

But now let us take the case of a man going with his soul through the gate of death. We must here ask: What happens to his force of thinking and to his will-force? After death the thinking force can no longer be reflected by an organism such as we bear with us between birth and death. For the significant fact here is that after death this organism, everything present in us lying beneath the surface of our skin, is cast off. Therefore, when we have gone through the gate of death, the thinking cannot be reflected by an organism no longer there, neither can an organism no longer there induce inner processes. What the thinking force is continues to exist—just as a man is still there when after passing a mirror he is no longer able to see his reflection. During the time he is passing it his face will be reflected to him; had he passed by earlier the reflection would have appeared to him earlier. The thinking force is reflected in the life of the organism as long as we are on earth, but it is still there even though we have left our physical organism behind.

What happens then? What constitutes the thinking force cannot, in itself be perceived; just as the eye is incapable of seeing itself so also is the thinking, for it has to be reflected-back by something—and the bodily organism is no longer there. When a man has discarded his physical organism what will then throw back the thinking force for whatever the thinking force develops in itself as process? Here something occurs that is not obvious to human physical intelligence; but it must, be considered if we really want to understand the life between death and rebirth. This can be under stood through initiates' teachings. An initiate knows that even during life in the body knowledge does not come to him through the mirror of his body but outside it, that he goes out of his body and receives knowledge without it, that therefore he dispenses with his bodily mirrors. Whoever cultivates in himself this kind of knowledge sees that what constitutes the thinking force henceforward enters his consciousness outside the body; it enters consciousness by the later thoughts being reflected by those that have gone before.

Thus, bear this well in mind—when an initiate leaves his body, and is outside it, he does not perceive by something being reflected by his body, he perceives by the thinking force he now sends out being reflected by what he has previously thought. You must therefore imagine that what has been thought previously—not only because it was thought previously—mirrors back the forces developed by the thinking, when this development takes place outside the body.

I can perhaps put it still more clearly. Let us suppose that someone today becomes an initiate. In this state of initiation how can he perceive anything through the force of his thinking? He does this by encountering, with the thinking forces he sends out, what, for instance, he thought the day before. What he thought the day before remains inscribed in the universal cosmic chronicle—which you know as the Akashic record—and what his thinking force develops today is reflected by what he thought yesterday.

From this you may see that the thinking must be qualified to make the thought of yesterday as strong as possible, so that it can reflect effectively. This is done by the rigorous concentration of one's thought and by various kinds of meditation, in the way described from time to time in lectures about knowledge of the higher worlds. Then the thought that otherwise is of a fleeting nature is so densified in a man, so strengthened, that he is able to bring about the reflection of his thinking force in these previously strengthened and densified thoughts.

This is how it is also with the consciousness men develop after death. What a man has lived through between birth and death is indeed inscribed spiritually into the great chronicle of time. Just as in this physical world we are unable to hear without ears, after death we are unable to perceive unless there is inscribed into the world our life, with all that we have lived through between birth and death.  This is the reflecting apparatus.

I drew attention to these facts in my last Vienna cycle.¹ Our life itself, in the way we go through it between birth and death, becomes our sense-organ for the higher worlds. You do not see your eye nor do you hear your ear, but you see with your eye, you hear with your ear. When you want to perceive anything to do with your eye you must do so in the way of ordinary science. It is the same in the case of your ear. The forces a man develops between death and rebirth have the quality of always raying back to the past earth-life, so as to be reflected by it; then they spread themselves out and are perceived by a man in the life between death and rebirth.

From this it can be seen what nonsense it is to speak of life on earth as if it were a punishment, or some other superfluous factor in man’s life as a whole. A man has to make himself part of this earthly life, for in the spiritual world in life after death it becomes his sense-organ.

The difficulty of this conception consists in this that when you imagine a sense-organ you conceive it as something in space. Space, however, ceases as soon as we go either through the gate of death or through initiation; space has significance only for the world of the senses. What we afterwards meet with is time, and, just as here we make use of ears and eyes that are spatial, there we need temporal processes. These processes are those carried out between birth and death, by which the ones developed after death are reflected back. In life between birth and death everything is perceptible to us in space; after death everything takes its course in time, whereas formerly it was in space that we perceived it.

The particular difficulty in speaking about the facts of spiritual science is that, as soon as we turn our gaze to the spiritual worlds, we have really to renounce the whole outlook we have developed for existence in space; we must entirely give up this spatial conception and realize that there space no longer exists, everything running its course in time—that there even the organs are temporal processes. If we would find our way about among the events in spiritual life, we have not only to transform our way of learning; we must entirely transform ourselves, re-model ourselves, acquire fresh life, in such a way that we adopt quite a different method of conception. Here lies the difficulty referred to yesterday, which so many people shun, however ingenious for the physical plane their philosophy may be. People indeed are wedded to their spatial conceptions and cannot find their bearings in a life that runs its course entirely in time.

I know quite well that there may be many souls who say: But I just cannot conceive that when I enter the spiritual world this spiritual world is not to be there in a spatial sense.—That may be, but if we wish to enter the spiritual world the most necessary thing of all is for us to make every effort to grow beyond forming our conceptions as we do on the physical plane. If in forming our conceptions of the higher worlds we never take for our standards and models any but those of the physical world, we shall never attain to real thoughts about the higher worlds—at best picture thoughts.

It is thus where thinking is concerned. After death thinking takes its course in such a way that it reflects itself in what we have lived through, what we were, in physical earthly life between birth and death. All the occurrences we have experienced constitute after death our eyes and our ears. Try by meditating to make real to yourselves all that is contained in the significant sentence: Your life between birth and death will become eye and ear for you, it will constitute your organs between death and rebirth.

Now how do matters stand with the will forces? The will-forces bring about in us the life-processes within the limits of our body—it is our life-processes which they bring about. The body is no longer there when a man has gone through the gate of death, but the whole spiritual environment is there. True as it is that the will with its forces works into the physical organism, it is just as true that after death the will has the desire to go out from the man in all directions; it pours itself into the whole environment, in the opposite way to physical life when the will works into man. You gain some conception of this out—pouring of the will into the surrounding world, if you consider what you have to acquire in the way of inner cultivation of the will in meditation, when you are really anxious to make progress in the sphere of spiritual knowledge.

The man who is willing to be satisfied with recognizing the world as a merely physical one sees, for example, the color blue, sees somewhere a blue surface, or perhaps a yellow surface; and this satisfies the man who is content to stop short at the physical world. We have already discussed how, even through a true conception of art, we must get beyond this mere grasping of the matter in accordance with the senses; how when we must experience blue as if we let our will, our force of heart, stream out into space, and as if from us out into space there could shine forth towards what shines forth to us as blue something we feel like a complete surrender—as if we could pour ourselves out into space. Our own being streams into the blue, flows away into it. Where there is yellow, however, the being, the being of the will, has no wish to enter—here it is repulsed; it feels that the will cannot get through, and that it is thrown back on itself.

Whoever wishes to prepare himself to develop in his soul those forces which lead him into the spiritual world, must be able in his life of soul to connect something real with what I have just been saying. For instance, he must in all reality connect the fact that he is looking at a blue surface with saying: This blue surface takes me to itself in a kindly way; it lets my soul with its forces flow out into the illimitable. But the surface here, this yellow surface, repels me, and my soul-forces return upon my soul like the pricks of a needle. It is the same with everything perceived by the senses; it all has these differences of color. Our will, in its soul-nature, pours itself out into the world and can either thus pour itself out or be thrust back. This can be cultivated by giving the forces of our soul a training in color or in some other impression of the physical world. You will discover in my book "Knowledge of the Higher Worlds" how this may be done.

When, however, this has been developed, when we know that if the forces of the soul float away, become blue (becoming blue and floating away are one and the same thing), this means to be taken up with sympathy whereas becoming yellow is to be repelled and is identical with antipathy—well, then we have forces such as these within us. Let us say that we have experienced this coloring of the soul when we are taken up sympathetically and that we do not, in this case, confront a physical being at all, but that it is possible through our developed soul-forces for a spiritual being with whom we are in sympathy to flow into us. This is the way in which we can perceive the Beings of the Higher Hierarchies and the beings of the elemental world.

I will give you an example, one that is not meant to be personal but should be taken quite objectively. We need not develop merely through the forces in our color-sense, it is possible to do so through any forces of the soul. Imagine that we arouse in our self-knowledge a feeling of how it appears to our soul when we are really stupid or foolish. In everyday life we take no notice of such things, we do not bring them into consciousness; but if we wish to develop the soul we must learn to feel within us what is experienced when something foolish is done. Then we notice that when this foolish action occurs will-forces of the soul stream forth which can be thrown back from outside. They are, however, thrown back in such a way that on noticing the repulsion we feel we are being mocked at and scorned. This is a very special experience. When we are really stupid and are alive to what is happening spiritually we feel looked down upon, provoked.  A feeling can then follow of being provoked from out of the spiritual world. If we then go to someplace where there are the nature-spirits we call gnomes, we then have the power to perceive them. This power is acquired only when we perceive in ourselves the feeling I have just described. The gnomes carry-on in a way that is provoking, making all manner of gestures and grimaces, laughing, and so on. This is perceptible to us only if when we are stupid we observe ourselves. It is important that we should acquire inward forces through these exercises, that with our will forces we should delve deeply into the world surrounding us; then this surrounding world will come alive, really and truly alive.

Thus we see while our life between birth and death becomes an organ, an organ of perception, within the spiritual organism that we bear between death and rebirth, our will becomes a participator in our whole spiritual environment. We see how the will rays back in initiates (in the seeing of gnomes, for example) and in those who are dead. When gnomes are seen it is an example of this, out of the elemental world.

Now consider how there once lived a philosopher who in the second half of the nineteenth century had a great influence on many people, namely, Schopenhauer. As you know, he exercised a great influence both on Nietzsche and Richard Wagner. Schopenhauer derived the world—as others have derived it from other causes—from what he called conception, or representation, and will. He said: Representation and will are what constitutes the foundation of the world.

But—obsessed by Kant’s method of thinking—he goes on to say that representation are never more than dream-pictures and that it is impossible ever to come to reality through them. It is only through the will that we can penetrate into the reality of things—this is done by the will. Now Schopenhauer philosophises in an impressive manner about representation and will; and, if one may say so—he does this indeed rather well.  He is, however, one of those who I have likened to a man standing in front of a door and refusing to go through it. When we take his words literally—the world is representation, the world is a mere dream-picture—we have to forgo all knowledge of the world through representation and can then pass on to knowledge of the representations themselves, pass on to doing something in one's own soul with the representations—in other words to meditate, to concentrate. Had Schopenhauer gone a step further he would have reached the point of saying: "I must renounce representations! If a representation is something produced within me, I must put it to an inward use.’ Had he made this step he would have been driven to cultivate his representations, to work upon them in meditation and concentration.

When he says: The world is will—when, as in his clever treatise on the "Will in Nature", he goes on to describe this will in nature, he does not take his own proposition in earnest. In describing the will we seek the help of representations and he denies those all possibility of knowledge. This reminds us of Munchausen who to pull himself out of a bog catches hold of his own pigtail. What would Schopenhauer have been obliged to be if had taken in earnest his own words—the world is will? He would have had to say: Then we ought to pour out our will into the world; we must use our will to creep inside things. We must delve right into the world, send into it cur will, no longer taking the color blue as mere representation, but trying to perceive how the will sinks down into it; no longer thinking of our stupidity as a representation, but realizing what can be experienced through that stupidity.

You can see that here too it is possible to arrive at a description which needs only to be taken in earnest. Had Schopenhauer gone further he would have had to say: If the representation is really only a picture we represent to ourselves, then we must work upon it; if the will is really in the things, then we must go with it right into the things, not just describe how things have the will within them.

 You see here another example of how a renowned Philosopher of the nineteenth century takes men to the very gates of initiation, right up to spiritual science; and how this philosopher then does everything he can to close these gates to men. Where people really take hold of life they are shown on all sides that the time is ripe for picking the fruits of spiritual science—only things must be taken in earnest, deeply in earnest. Above all we must understand how to take people at their word. For it is not required of spiritual science to stand on its own defense. For the most part this is actually done by others, by its opponents, though they do not know this, have no notion of it.

Now consider a certain class of human beings to which very many in the nineteenth century belonged—the atomistic philosophers, those who conceived the idea that atoms in movement were at the basis of all the phenomena of life. They had the idea that behind this entire visible and audible world there was a world of atoms in movement, and through this movement arose processes perceived by us as what appears in our surroundings. Nothing spiritual is there, the spiritual is merely a product of atomic movement, and all—prevailing atomic activity.

Now how has the thought of these whirling atoms arisen? Has anyone seen them? Has anyone discovered them through what they have experienced or come to know empirically?  Were this the case they would not be what they are supposed to be, for they are supposed to be concealed behind empirical knowledge.  Had they any reality, by what means would they have to be discovered? Suppose the movement of atoms were there—the understanding cannot discover them in what is sense-perceptible. What would a man have to be in order to possess the right to speak of this world of atoms?  He would have to be clairvoyant; the whole of this atom-world would have to be a product of inner vision, of clairvoyance. The only thing we can say to the people who have appeared as the materialists of the nineteenth century is: There is no need for us to prove that there are clairvoyants for either you must be silent about all your theories, or you must admit that to perceive these things you are possessed of clairvoyant vision—at least to the point of being able to perceive atoms behind the world of the senses.  For if there is no such things as clairvoyance it is senseless to speak of this material world of atoms. If you find it a necessity to have moving atoms you prove to us that there are clairvoyant human beings. 

Thus we take these people seriously, although they do not take themselves seriously when they say things of this kind.  If Schopenhauer is taken in earnest we must come to this conclusion—“If you say the world is will and what we have in the way of representation is only pictures, you ought to penetrate into the world with your will, and penetrate into your thinking through meditation and concentration.  We take you seriously but you do not take yourselves so.” Strictly speaking, it is the same with everything that comes into question.

This is what is so profoundly significant in the world—conception of spiritual science, that it takes in all earnest what is not so taken by the others—what they skim over in a superficial way. Proofs are always to be found among the opponents of spiritual science. But people never notice that in their assertions, in what they think, at bottom they are at the same time setting at naught what they think. For the materialistic atomist, and Schopenhauer too, set a naught what they themselves maintain.

Schopenhauer nullifies his own system when he asserts: Everything is will and representation. The moment he is not willing to stop there, however, he is obliged to lead men onto the development of spiritual science. It is not we who form the world-conception of spiritual science; how then does this world-conception come into being? It enters the world of itself—is there, everywhere, in the world. It enters life through unfamiliar doors and windows; and even when others do not take it in earnest, it finds its way into men’s cultural life.

But there is still something else we can recognize if, through considerations of this kind we really have our attention drawn to how superficially men approach their own spiritual processes, and how little in a deeper sense they take themselves seriously—even when they are clever and profound philosophers. They weave as it were a conceptual web, but with it they shy away from really fulfilling the inner life’s work that would lead them to experience the forces upon which the world is founded. Hence we see that the centuries referred to yesterday, during which ordinary natural science has seen its great triumphs, have also been the centuries to develop in human beings the superficial thinking. The more glorious the development of science, the more superficial has become investigation into the sources of existence.

We can point to really shining examples of what has just been touched upon here. Suppose we have the following experience—a man, who has never shown any interest in the spiritual world undergoes a sudden change, begins to concern himself about the spiritual world and longs to know something about it. Let us suppose we have this experience after having found our way into spiritual science. What will become a necessity for us when we experience how a man, who has never worried about the spiritual world, having been immersed in everyday affairs, now finds himself at one of the crossroads of life and turns to the spiritual world? As spiritual scientists we shall interest ourselves about what has been going on in this man’s soul.  We shall try as often as possible to enter into the soul of such a man, and it will then be useful for us to know what has often been stressed here, namely, that the saying in constant use about nature making no sudden jumps is absolutely untrue. Nature does make sudden jumps.  She makes a jump when the green leaf becomes the colourful petal, and when she so changes a man who has never troubled himself about the spiritual world that he begins to interest himself in it, this too is like a sudden jump; and for this we shall seek the cause.  We shall make certain discoveries about the various spiritual sources of which we have spoken here, and see how anything of this kind takes place. 

When doing this we shall ask: How old was the man? We know that every seven years something new is born in the human being: From the seventh year on, the etheric body; from the fourteenth year on, the astral body, and so on.  We shall gather up all that we know about the etheric and astral bodies, taking this particularly from an inner, not an outer, point of view.  Then we shall be able to gain a good deal of information about what is going on in a human soul such as this.

It is also possible to proceed in another way.  We can become interested in the fact that men in ordinary life suddenly go over to a life concerned with spiritual truths, and the profundities of religion. Some men may look upon spiritual science as a foolish phantasy, and when we examine into what is going on in the depths of his soul it is possible for us to discover what makes him find it foolish. But we can then do the following. We write, let us say 192, or even more, letters to people whom we have heard about as having gone through a change of this kind. We send these letters to a whole continent, in order to learn in reply what it was that brought about this change in their life.—We then receive answers of the most diverse kind….someone writes: When I was fourteen my life led me into all manner of bad habits. That made my father very angry and he gave me a good thrashing; this it was which induced in me a feeling for the spiritual world.—Others assert that they have seen a man die, and so on. Suppose then that we get 192 answers and proceed to arrange them in piles—one pile for the letters in which the writers say that they have been changed by their fear of death or of hell; a second pile in which it is stated that the writers come across good men, or imitated them; a third pile—and so on. In piles such as these matters easily become involved and then we make an extra pile for other, egocentric motives.  Then we arrive at the following.  We have sorted the 192 letters into piles and have counted how many letters go into each one; then we are able to make a simple calculation of the percentage of letters in each pile. We can discover, for example, that 14 per cent of the changes come about through fear, either of death or of hell; 6 per cent come from egocentric motives; 5 per cent because altruistic feelings have arisen in the writers; 17 per cent of them are striving after some moral ideal—supposedly those belonging to an ethical society; 16 percent through pangs of conscience, 10 per cent by following teachings concerning what is good, 13 per cent through imitating other men considered to be religious, 19 per cent by reason of social pressure, the pressure of necessity and so forth.

Thus, we can proceed by trying with love to delve into the soul who confesses to a change of this kind; we can try to discover what is within the soul; and for this we have need of spiritual science.  Or we can do what I have just been describing. One who has done this is a certain Starbuck who has written about these matters a book which has aroused a good deal of attention. This is the most superficial exposition and the very opposite of all we must perceive in spiritual science.  Spiritual science seeks everywhere to go to the very root of things.  A tendency that has arisen to the materialistic character of the times is to apply even to the religious life this famous popular science of statistics.  For, as it has clearly pointed out, this means of research is incontrovertible. It has one quality particularly beloved by those people who are unwilling to enter the doors of spiritual science—it can truly be called easy, very easy.

Yesterday we dwelt on the reason for so many people being unwilling to accept spiritual science, mainly, its difficulty.  But we can say of statistics that it is easy, in truth very easy. Now today people go in for an experimental science of the soul; I should have to talk about this science at great length to give you a concept of it.  It is called experimental psychology; outwardly a great deal is expected from it.  I am going just to describe the beginning that has been made with these experiments. We take, let us say, ten children and give these ten children a written sentence—perhaps like this: M… is  g… by st… We then look at our watch and say to one of the children: “Tell me what you make of that sentence.” The child doesn’t know; it thinks hard and finally comes out with “Much is gained by striving.” Then it is at once noted down how much time it took the child to complete the sentence. Obviously there must be several sentences for effort has to be made to read them; gradually this will be done in a shorter space of time. Note is then made of the number of seconds taken by the various children to complete one of these sentences, and the percentages among the children are calculated and treated further statistically. In this way the faculty of adaption to outer circumstance and other matters, are tested.  This method of experimental psychology has a grand-sounding name, it is called “intelligence tests”; whereas the other method is said to be the testing by experiment of man’s religious nature.

My dear friends, what I have given you here in a few words is no laughing matter.  For where philosophy is propounded today these experimental tests are looked upon as the future science of the soul to a far greater extent than any serious feeling is shown, not for what we subscribe to here, but for what was formerly discovered by inner observation of the soul.  Today people are all for experiment.

These are examples of people’s experiments today and these methods have many supporters in the world.  Physical and chemical laboratories are set up for the purpose of these experiments and there is a vast literature on the subject.  We can even experience what I will just touch upon in passing.  A friend of ours, chairman of one of our groups, a group in the North, had been preparing his doctorate thesis.  It goes without saying that he went to a great deal of trouble (when talking to children one goes to a great deal of trouble to speak on a level with their understanding) to leave out of his thesis anything learnt from spiritual science. All that was left out.  Now among the examiners of the thesis there was one who was an expert in these matters, who therefore was thoroughly briefed in these methods; this man absolutely refused to accept the thesis. (The case was even discussed in the Norwegian Parliament.) Anyone who is an experimental psychologist is firmly convinced that his science of the soul is founded on modern science and will continue to hold good for the future.

There is no intention here of saying anything particular against experimental psychology. For why should it not be interesting once in a way to learn about it? Certainly one can do so and it is all very interesting. But the important thing is the place such things are given in life, and whether they are made use of to injure what is true spiritual science, what is genuine knowledge of the soul. It must repeatedly be emphasized that it is not we who wish to turn our back on what is done by people who in accordance with their capacities investigate the soul—the people who investigate what has to do with the senses, and like to make records after the fashion of those 192 replies. This indeed is in keeping, with men's capacities; but we must take into consideration what kind of world it is today in which spiritual science takes its place. We must be very clear about that.

I know very well that there are those who may say: Here is this man, now, abusing experimental psychology—absolutely tearing it to shreds! People may seek thus just as they said: At Easter you ran down Goethe's "Faust" here and roundly criticized Goethe. These people cannot understand the difference between a description of something and a criticism in the superficial sense; they always misunderstand such things. By characterizing them I am wanting to give them their place in the whole sphere of human life. Spiritual Science is not called upon to play the critic, neither can what has been said be criticism.

Men who are not scientists should behave in a Christian way towards true spiritual science.

Another thing is to have clear vision. Thus when we look at science we see how superficially it takes all human striving, how even in the case of religious conversion it does not turn to the inner aspect but looks upon human beings from the outside.

In practical life men are not particularly credulous. The statisticians of the insurance companies—I have referred to this before—calculate about when a man will die. It can be calculated, for instance, about when an 18-year-old will die, because he belongs to a group of people a certain number of whom will die at a certain age. According to this the insurance quota is reckoned and correctly assigned. This all works quite well. If people in ordinary life, however, wanted to prepare for death in the year reckoned as that of their probable death by the insurance company, they would be taken for lunatics. The system does not determine a man’s the length of life. Statistics have just as little to do with his conversion.

We must look deeply into all these things. Through them we strive for a feeling which has within it intuitive knowledge. It will be particularly difficult to bring to the world-culture of today what I would call the crown of spiritual science—knowledge of the Christ. Christ-knowledge is that to which—as the purest, highest and most holy—we are led by all that we receive through spiritual science. In many lectures I have tried to make it clear how it is just at this point of time that the Christ-impulse, which has come into the world through the Mystery of Golgotha, has to be made accessible to the souls of men through the instrument of spiritual science. In diverse ways I tried to point out clearly the way in which the Christ-impulse has worked. Remember the lectures about Joan of Arc, about Constantine, and so on. In many different ways I tried to make clear how in these past centuries the Christ-impulse has been drawn more into the unconscious, but how we are now living at a time when the Christ-impulse must enter more consciously into the life of man, and when there must come a real knowledge of the Mystery of Golgotha. We shall never learn to know about this Mystery of Golgotha if we are not ready to accept conceptions of the kind touched upon at Eastertide²—about Christ in connection with Lucifer and Ahriman—and if we do not permeate these conceptions with spiritual science.

We are living in a terribly hard time, a time of suffering and sorrow. You know that for reasons previously mentioned I am not able to characterize this time; neither do I want to do so but from a quite different angle I will just touch upon something connected with our present studies.

This time of suffering and sorrow has wakened many things in human souls, and anyone living through this time, anyone who concerns himself about what is going on, will notice that today, in a certain direction, a great deepening is taking place in the souls of men. These human souls involved in present events were formerly very far from anything to do with religion, their perceptions and feelings were thoroughly materialistic. Today we can repeatedly find in their letters, for one thing, how because of having been involved in all the sorrowful events of the present time they have recovered their feeling for religion. The remarkable thing is that they begin to speak of God and of a divine ordering when formerly such words never passed their lips. On this point today among those people who are in the thick of events we really experience a very great religious deepening.

But one fact has justly been brought before us which is quite as evident as what I have now been saying. Take the most characteristic thing, in the letters written from the front, in which can be seen this religious deepening. Much is said of how God has been found again but almost nothing, almost nothing at all—this has been little noticed—of Christ. We hear of God but nothing of Christ.

This is a very significant fact—that in this present time of heavy trial and great suffering many people have their religious feeling aroused in the abstract form of the idea of God. Of a similar deepening of men's perception of the Christ we can hardly speak at all. I say “hardly", for naturally it is to be met with here and there, but generally speaking things are as I have described.  You can see from this, however, that today, when it behooves the souls of men  to look for renewed connection with the spiritual world, it is difficult to find the way to what we call the Christ-impulse, the Mystery of Golgotha.

For this, it is necessary for the human soul to rise to a conception of mankind as one great whole. It is necessary for us not merely to foster mutual interest with those amongst whom we are living just for a time; We should extend our spiritual gaze to all times and beings, to how as souls we have gone through various lives on earth and thorough various ages. Then there gradually arises in the soul an urgent need to learn how there exists in man a deepening and then an ascending evolution. In the evolution of Time we must feel one with all mankind; we must look back to how the earth came originally into being, focus our gaze on this ascending and descending evolution, in the centre point of which the Mystery of Golgotha stands; we must feel ourselves bound up with the whole of humanity, feel ourselves bound up with the Mystery of Golgotha. Today the souls of men are nearer the cosmos spatially than they are temporally, that is, to what has been unfolded in the successive evolutionary stages. We shall be led to this, however, when with the aid of spiritual science we feel ourselves part of man's whole course of evolution. For then we cannot do other than recognize that there was a point of time when something entered the evolution of mankind which had nothing to do with human force. It entered man's evolution because into it an impulse made its way from the spiritual world through a human body—an impulse present in the beginning of the Christian era. It was a meeting of heaven with the earth.

Here we touch upon something which must be embodied into the religious life through spiritual-science. We shall touch upon how spiritual science has to sink down into human feeling so that men come into a real connection with the Mystery of Golgotha, and find the Christ-impulse in such a way that it can always be present in them not only as a vague feeling but also in clear consciousness. Spiritual science will work. We have recognized and repeatedly stressed the necessity for this work. In reality, the fact of your sitting there is proof that all of you in this Movement for spiritual science are willing to put your whole heart into working together. When in the future hard times fall again upon mankind, may spiritual science have already found the opportunity to unite the deepening of men's souls not only with an abstract consciousness of God but with the concrete, historical consciousness of Christ.

This is the time, my dear friends, when perceptions, feelings, of a serious nature can be aroused in us and they should not avoid arousing in ourselves these serious, one might say solemn, feelings. This is how those within our movement for spiritual science should be distinguished from the people who, by reason of their karma, have not yet found their way into this Movement—that the adherents of spiritual science take everything that goes on in the world—the most superficial as also the profoundest—in thorough earnest.    

Just consider how important it is in everyday life to see that with our ordinary understanding bound up with our brain and with our reason we are outside what mostly interests us in ordinary physical experience, and that hence—as is the case with our hypothetical solicitor—we are strangers to our own thinking, strangers to ourselves. When we enter spiritual science, however, we develop a heart outside our body, as we said yesterday, and what we thoroughly reflect upon will once more be permeated by what is full of inner depth and soul. We can make use both of the understanding bound up with our body and of our reason, in various directions, only if we do not draw upon what unites us most deeply with the spheres in which we live with our thinking. Through spiritual science we shall draw upon this, and in what we think we shall become, with our understanding and with our reason, men of truth, men wedded to the truth; and life has need of such men. What we let shine upon us from the sun of spiritual science grows together with us because we grow together with the Beings of the Higher Hierarchies. Then our thinking is not so constituted that like that solicitor we can apply it to either party in a legal case. We shall be men of truth by becoming one with those who are spiritual truth itself. By discovering how to grasp hold of our will in the way described today, we shall find our path into the very depths of things. This will not be by speaking of the will in nature as Schopenhauer did, but by living ourselves into things, developing our forces in them.

Here we touch upon something terribly lacking at the present time, namely, going deeply and with love into the being of things. This is missing today to such a terrible degree. I might say that over and over again one has to face, the bitter-experience in life of how the inclination to sink the will into the being of things is lacking among men.

What on the ground of spiritual science has to be over-come is the falsifying of objective facts; and this falsifying of objective facts is just what is so widespread at the present time. Those who know nothing of previous happenings are so ready to make assertions which can be proved false.

When a thing of his kind is said, my dear friends, is to be taken as an illustration, not as a detail without importance. But this detail is a symptom for us to ponder in order to come to ever greater depth in the whole depth that is to be penetrated by our spiritual movement. This spiritual movement of ours will throw light into our souls quite particularly when we become familiar with what today cannot yet be found even by those whose hearts are moved by the most grievous events of the times in which they are living, and who seek after the values of the spiritual world. Spiritual science must gradually build up for us the stages leading to an understanding of the Mystery of Golgotha—an understanding never again to be lost. This Mystery of Golgotha is the very meaning of the earth. To understand what this meaning of the earth is, must constitute the noblest endeavor of anyone finding his way step by step into spiritual science.

• 1. see..{"The Inner Nature of Man and Life between Death and Rebirth."
• 2. (*see Festivals of the Seasons)

Translated by Steiner Online Library

Bearing in mind what we sought to study yesterday, let us consider how matters actually stand in regard to what we call man's Saturn evolution.

If we remember the course of yesterday's lecture,¹ we know that there is concealed within us, within our human being, something that was first implanted in us during the Saturn period, namely, the first rudiments of our physical bodily nature. What we have acquired from the ancient Saturn evolution can be met with nowhere today in the external world. In primeval ages the Saturn evolution arose and again passed away; it possessed characteristics, forces, which seek in vain if we look around us today. For even if we look out to the stars in cosmic space we do not at first find what prevailed within the old Saturn evolution.

After this ancient Saturn evolution had died away, there came as you know, the Sun evolution and then the Moon evolution and today we are living in the Earth evolution. Three evolutionary periods have gone by. And all that formed their peculiar characteristics has passed away with them and is no more to be found in our field of vision. We can only find the characteristics of the Saturn evolution among the hidden occult activities which pulsate through the world. We can still, as it were, uncover the forces which at that time worked upon our physical body.

If you recollect what was shown in my book Outline of Occult Science you are aware that there was an active co-operation at that time between the Spirits of Will and the Spirits of Personality. This co-operation still exists today though it cannot be discerned externally. We find it if we look into what we call our personal karma. Please note, my dear friends, that our personal karma is woven in such a way that what befalls us in successive earth lives is connected as cause and effect. The forces active in our personal stream of destiny cannot be investigated by the official Natural Scientist. He will find nothing among the forces disclosed in the field of Physics, Chemistry, Biology, Physiology etc., which calls forth the connection of cause and effect that comes to expression in our personal karma. The laws prevailing there are withdrawn from physical observation as well as from the historical observation pursued today by the so-called cultural-scientist of a materialistic colouring. The modern investigation of historical evolution, the history which is written nowadays of Persia, Egypt, Greece, Rome, up to our own time, contains laws which have nothing to do with the forces active in our karma. Thus the historian, the modern materialistic scientist studying civilization does not discover the laws dependent on man's personal karma.

History is looked upon as a continuous stream and no one considers to what extent historical evolution depends on the fact that human souls, for instance, who were personalities in ancient Roman times are present again today. The fact that they participate in current events and that the way in which they do so flows out of their personal karma finds no place in modern materialistically coloured history.

If we seek therefore for forces having something of the nature-forces of old Saturn we have to go to the law of our personal karma. Only when we learn to read what is in the surrounding cosmos and not merely to observe it, do we gain an insight into how the laws of ancient Saturn are still in a certain way active.

If we turn our attention to the ordering and out-streaming of the twelve Signs of the Zodiac as a cosmic script, and consider what radiating forces pour into human life from Aries, Taurus, Gemini etc., we are then thinking in the sense of forces which were Saturn forces. And if we try to bring personal karma into connection with the constellations which relate to the zodiacal signs, we are then living approximately in the sphere of that world-conception which must be employed for the laws of the ancient Saturn epoch.

Thus nothing visible has remained, nothing that may be perceived, and yet there is still remaining an invisible element which may be interpreted out of the signs of the cosmos. Anyone who thought that Aries, Taurus, Gemini etc., made his destiny would be living under the same delusion as a man who had been sentenced by a certain legal passage and then conceived a special hatred of this paragraph in the law and believed that it had sent him to gaol. Just as little as a legal paragraph printed on the white page can sentence a man, can Aries, Taurus, or Gemini, bring about destiny. Yet one can read from the star-script the connection between the cosmos and human destiny. And thus we can say that what follows from the star script is a remainder of the ancient Saturn evolution, is indeed the ancient Saturn evolution become entirely spiritual, but leaving its signs behind in the star-script of the cosmos.

When we proceed from the Old Saturn evolution to the Moon evolution we must be clear that at first there is nothing so directly (I said; at first, so directly) in our surrounding field of vision; external nature contains in the first place in the main no forces which resemble those of the Old Moon evolution. These forces of the Old Moon have also drawn back into concealment, but they have not yet become spiritual to the same degree as the Old Saturn laws. The Saturn laws have become so spiritual that we can only investigate them in the laws of our personal destiny, that is to say, quite outside space and time. When we observe human life as a whole we still find today these ancient Saturn laws, still find what cannot be seen when we confront a man in the physical world.

We have said that in meeting man in the physical world, we have the physical body as coming from the Old Saturn evolution, the etheric from the Old Sun evolution; the astral body from the Old Moon, and the Ego. And when we look at man externally and observe his form it is solely this embodiment of the ego which is not a relic from other periods of evolution. It is the laws of Earth which prevail and are active when the ego fashions man for itself and embodies itself. The laws of the Moon evolution, the laws of the astral body have already withdrawn and are no longer outwardly active. Now if we encounter a man we shall say: “You, O Man, as you confront me as material man are an embodiment of the Ego. But deep in the background of your being lies your invisible personal destiny.” How this invisible human destiny is determined comes under the rule of ancient Saturn laws. There we are already appealing to something entirely spiritual when, from the earthly laws of the embodiment of the Ego, we look towards the ancient Saturn laws. If, however, we look from what stands before us in the human being towards what still prevails in him from the Old Moon laws we find something not so spiritual. But this too has withdrawn from the external activity of the world, this too is not directly under the active forces of Earth-existence.

Where then must we seek for what has remained behind from the ancient Moon activity? We must we seek it protected and embedded, veiled from Earthly existence. For it is active in the period before man enters Earth existence through his physical birth, it is active before the external physical ray of light can penetrate his eye, it is active before he can first draw breath. It is active from the conception to birth, active in the embryonic life. I beg you expressly to notice, however, it is not active in that which develops from the ovum to the external physical human being; in what grows from the ovum, becoming greater and greater through continuous division, the forces of the Earth are working. But it is active in what exists only in the mother and dies away during the embryonic development, in what is lost with the birth and perishes. In all that envelops the earthly human being and cares for its nourishment before it is born, in all that ensheaths the growing human being and then falls away from it—in that rule the ancient Moon laws. And with this we have something that goes beyond the single human life, that forms a connection between the individual man and his ancestors and is included in the concept of heredity.

Thus we see something that existed during the Old Moon evolution still playing an active part, though not in the external world. In the outer world it acts only, so to say, as a dying away in human development, as something that is overcome as soon as the human being draws the first active breath for earthly life.

If one would study the laws of the Old Moon existence—or at any rate a part of them—purely physiologically and not clairvoyantly, the only way to do so today would be to study the laws at work in the sheaths surrounding the human embryo before it draws the first breath, enfolding it and nourishing it. What is there enclosed in the mother's body, what can only thrive during earthly evolution within the protecting sheath of the maternal body was the whole nature during the Old Moon evolution; it filled the whole field of vision.

Thus there die not only beings in so far as they have a sheath-nature, but whole types of natural laws, and exist in succeeding ages solely as last remains. Now you will have to ask the question: How does it stand with what is derived from the Sun?

Let us look at yesterday's diagram. We have seen that through all complications that appear here, we have to do with the complete human being, with his physical body, etheric body, astral body, Ego,—etheric body, astral body, ego,—astral body, ego, and with the ego itself.

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All that is above the dividing line is really the hidden part of human nature. If we wish to study the laws underlying the foundation of the physical body we must look to super-sensible laws determining man's destiny. If we look towards that which rules in the astral body and finds its embodiment in the physical body, we have something that is not so spiritual, so super-sensible, but something that melts from the sense-perceptible into the super-sensible. For the part that falls away from the human embryo becomes so to say more and more atomistic. The nearer the human being approaches birth the more it dissolves materially and becomes increasingly spiritual. For that which is attached to the human being as astral body and etheric body has originated through the spiritualising of those parts of the embryonic sheaths which fall away.

The question could now arise: how does it stand with regard to the Sun part? Can we find the Sun portion somewhere in the world? This too withdraws from sense perception. Whereas what we call karma, personal destiny, or, one might say, the Saturn part of man, lies in lofty spiritual regions, we have seen that we need not ascend so high in the case of the Moon part, for we found it still ensheathed in the sensible. Nor in the case of the Sun part need we ascend so high as for the Saturn part. One can still apprehend it but it is not easily recognised.

I should like to give you an example of something where you can still recognise the Sun-part that is active, although attention can only be directed to it in a veiled way. Those of you who have acquainted yourselves with the new edition of my book, Riddles of Philosophy in Outline will have found that four periods in the development of Philosophy are distinguished. I have called the first period “The World-conceptions of the Greek Thinkers”. This lasted from 800 B.C.—in round numbers—or 600 B.C. to the birth of Christ, i.e. into the age of the origin of Christianity. A second period lasted from the rise of Christianity to about 800 – 900 A.D. up to the time of John Scotus Erigena. Then came a third period which I have called “the World-conception of the Middle Ages”, and which lasted from 800, 900 A.D. to 1600 A.D. And then there is the forth period up to our own time; we are just in this period. Eight-hundred year periods have been assigned to the history of philosophy, presented in such a way as was possible in a book meant for a public still quite unacquainted with Spiritual Science.

The intention was to give everything that could stimulate the mind and let the spiritual structure of these periods work upon one. The characteristic of the first period consists in the fact that a transition is found from a very remarkable ancient thinking to what one can call the life of thought in ancient Greece. Our age has not made much progress in the understanding of such differences, the difference, for instance, between the thought life of our own time and that of ancient Greece. Our clumsy thinking believes that thought lived in an ancient Greek head just as it lives today in the head of modern man. Thought lived in Socrates, Plato, even in Aristotle quite differently from how it lives in present-day mankind; this present thought-life first awoke in the 7th, 6th century B.C. Before that there was no actual life of thought. As my book sets out, one can speak of a beginning, of a birth of thought-life in this age of ancient Greece.

People have conceived that most curious ideas about the great philosophical figures of Thales, Anaxagoras, Anaximenes, etc. It has been pointed out, for instance, that Thales believed that the world originated out of water, Anaxagoras out of air, Heraclitus from fire. I have shown how these ancient philosophers formed their philosophies from the human temperament. They were not based on speculation, but Thales established water as the original ground of things because he was of a watery temperament; Heraclitus founded the fire-philosophy because he was of a fiery temperament and so on. You find that shown in detail in my book.

Then comes the actual thought-life. And in the epoch described here the thought-life is still essentially different from that of modern times. The Greek thinker does not draw up thoughts from the depths of his soul, but thought is revealed to him just as external sound or colour is revealed to modern man. The Greek perceives the thought; he perceives it from outside and when we speak of Greek philosophy we must not speak of such a mode of thinking as is normal today, but of thought-perception. Thus in the first period we are concerned with thought-perception. Plato and Aristotle did not think in the way the modern philosopher thinks, they thought as today we see, perceive. They looked out into the world, as it were, and perceived the thoughts which they expound to us in their philosophies just as much as one perceives a symphony. They are thought-perceivers. The world reveals to them a thought-work; that is the essential character of the Greek thinker. And this perception of the thought-work of the world was brought to the highest pitch of perfection by the Greek thinker.

If the philosophers of today believe that they understand what Plato and Aristotle perceived as a universal symphony of thoughts, that is only due to a childish stage of the modern philosopher. The modern philosophers have a long way to go before they can fully grasp what Aristotle represents as Entelechy, what he gives as the members of the human soul nature—Aesthetikon, Orektikon, Kinetikon etc. The inner activity of thinking, where one draws the thoughts out of oneself, where one must make subjective efforts in order to think, did not as yet exist in Greece. It is completely foolish to believe that Plato thought he perceived thoughts. To believe that Aristotle already thought in the modern sense, is nonsense ... he perceived thoughts.

Modern man can hardly imagine what that is, for he makes no concepts of actual evolution. He gets slight goose-flesh if one tells him that Plato and Aristotle did not think at all in the modern sense, and yet it is a fact. In order that thinking in the modern sense might take root in the modern human soul, an impulse had to come that seized its inmost part, an impulse that has nothing to do with the thought-symphony in the surrounding world but which grips man's inmost being. This impulse came from Christ and hence this period of philosophy lasts up to the time of Christ.

In the second period we are concerned with a thinking that is still not man's own individual thought, but is stimulated by the impulse coming from the external world. If you go through all the systems of thought of the philosophers of the second period up to the time of Scotus Erigena you will find everywhere how the Christ-Impulse rules in them. It is what has flowed out of Christ himself, one might say, that gives man the first stimulus to create thoughts from within outwards. This gave the stamp, the physiognomy of the patristic philosophy of the Church Fathers, the philosophy of Augustine and others up to Scotus Erigena. We can therefore say that we no longer have thought-perception, but thought-inspiration stimulated by the spirit.

It was different again in the third period when the inner impulse proceeding from Christianity began to be seized by men themselves. In this third period man begins to be conscious that it is he who thinks. Plato and Aristotle did not think, but they could as little doubt that thought has a fully objective validity as a man seeing green on a tree can doubt that it has a fully objective validity.

In the second period it was the intense belief in the Christ Impulse that gave certainty to the awakening thought. But then began the period when the human soul began to say: “Yes, it is actually you yourself who thinks, the thoughts rise up out of you.” The Christ-Impulse gradually faded and man became aware that the thoughts arose out of himself. It began to occur to him that perhaps he framed thoughts that had nothing at all to do with what is outside. Was it possible that the objective external world had nothing to do with his thoughts?

Think of the great difference between this and the thoughts of Plato and Aristotle: Plato and Aristotle perceived thoughts and therefore they could not doubt that the thoughts were outside. Now, in the third period men became aware: ‘One creates thoughts oneself ... well, then, what have thoughts to do with objective existence outside?’ And so the need arose to give certainty to thinking,—to prove thinking as was said. Only in this period could it occur to Anselm of Canterbury, for instance, to create validity for the idea of God;—for one did not see thoughts as perception. In the former Greek thinking that would have been a complete nonsense, because at that time thoughts were perceived. How can one doubt that God exists when thoughts of the Godhead are as clearly to be seen outside as the greenness of the tree? Doubt first began in the third period when men became aware that they themselves produced the thoughts. The need arose to establish the connection of that which one thinks with that which is outside. In essentials this is the epoch of scholasticism—the becoming aware of the subjectivity of thinking.

When you consider the whole thought-structure of Thomas Aquinas it stands entirely under the aegis of this epoch. The consciousness is present throughout; concepts are created within, concepts are linked together in the same way as the laws of subjectivity. Thus a support must be found for the idea that what is created inwardly also exists outside. There is still at first an appeal to traditional dogmatism, but there is no longer the same attachment to the Christ-Impulse as in the second period of philosophical development.

Then comes the fourth evolutionary period; the independent rule of thought from the external thought-perception, the independent creation of thought from within: free creation of thought, that free creation that comes to light so magnificently in the thought-structures of Giordano Bruno, Spinoza, Decartes, and their successors, Leibniz etc. If we follow up these edifices of thought we observe that they are produced entirely out of the inner being. And everywhere we find that these thinkers had an intense desire to prove that what they created in themselves had also real validity externally. Spinoza creates a wonderful ideal-edifice. But the question arises: Now is that all merely created within, in the human spirit, or has it a significance in the world outside? Giordano Bruno, and Leibniz create the monad which is supposed to be a reality. How does something thought out by man as monad exist at the same time as a reality in the outer world? All the questions which have arisen since the 16th, 17th century are concerned with the endeavour to bring free thought-creation into harmony with external world existence. Man feels isolated, abandoned by the world in his free thought creation. We are still standing in the midst of this.

But now what is this whole diagram?

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If we go back to the perception of thoughts which prevailed in the time of the old Greek philosophers then we must say: Philosophic thought in ancient Greece—in spite of the fact that it was the age of the intellectual or mind-soul in ancient Greece—was still a perceptive thinking, was still deeply influenced by the sentient soul, in fact by the sentient, the astral, body. It still clung to the external. The thinking of Thales, of the first philosopher was still influenced by the etheric body. They created their Water—Air—Fire—Philosophies out of their temperament, and the temperament lives in the etheric body. One can therefore say that the philosophy of the sentient body goes into the philosophy of the etheric body. Then we come into the Christian period. The Christ- Impulse penetrates into the sentient soul. Philosophy is experienced inwardly but in connection with what one can feel and believe; the influences of the sentient soul are present. In the third period, that of scholasticism, the intellectual or mind-soul is the essential element of philosophical development. Now the development of philosophy follows a different course from that of human evolution in general. And for the first time since the 16th century we now have philosophy coinciding with the general evolution of mankind, for we have the free thoughts ruling in the consciousness soul.—Consciousness soul! The magnificent example of how free thought prevails from the abstraction of existence up to the highest spirituality, how a thought-organism, leaving aside the world entirely, rules purely in itself, that is the philosophy of Hegel—the thought that lives solely in the consciousness.

If you follow this scheme it is actually the part that I could not show in my book for the public, though it lies in it. And if you read the descriptions given of the separate epochs you will, if you are proper Anthroposophists, very clearly connect them with what I have written here (see diagram). There is thus a development corresponding to that of man himself: from the etheric body to the sentient body, to the sentient soul, to the intellectual soul, to the consciousness soul. We follow a path like the path of man's evolution, but differently regulated. It is not the path of human evolution, it is different. Beings are evolving and they make use of human forces in the sentient soul, in the intellectual soul etc. Through man and his works pass other beings with other laws than those of human development.

You see—these are activities of the Sun-laws!

Here we need not ascend to such super-sensible regions as when we investigate human destiny. It is in the philosophical development of mankind that we have an example of what remains from the Sun-laws.

We had yesterday to write here Angeloi as corresponding to the etheric body (see diagram).

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Such Angeloi evolve. And while men believe that they themselves philosophise, Sun-laws work in them—inasmuch as men bear within them what the Sun-evolution laid down in their physical and etheric bodies. And the laws of the Sun-existence, working from epoch to epoch, cause philosophy to become precisely what it is. Because they are Sun-laws, the Christ, the Being of the Sun, could also enter them during the second period. Preparation is made in the first period and then the Christ, the Sun-Being, becomes active in the second period.

You see how everything is linked together. But inasmuch as the Christ, the Sun-Being, enters in, he comes into connection with an evolution which is not the human evolution, not man's earthly evolution, but actually Sun-evolution within Earth existence.

Sun-evolution within Earth existence! Just think what we have actually reached in these reflections. We are considering the course of philosophical development, philosophical thought since the time of ancient Greece, and when we consider how this has evolved from philosopher to philosopher we say to ourselves: there are active within not earthly laws, but Sun laws! The laws which at that time held sway between the Spirits of Wisdom and the Archangels come to light again on earth in the philosophical search for wisdom. Read in the book Occult Science how the Spirits of Wisdom enter during the Sun-evolution. Now during earthly evolution they enter again not into what is new but into what has remained from the Sun-evolution. And man develops his philosophy not knowing that in this development the Spirits of Wisdom are pulsing through his soul. The Old Sun existence lives in the evolution of philosophy; it really and truly lives within something that has stayed behind, something that is connected with the Old Sun-evolution.

Human beings, passing from generation to generation, evolve as external personalities in earthly evolution. But an evolution of philosophy goes through it from Thales up to our present time; the Sun-evolution lies within it. This gives opportunity for beings who have stayed behind to make use of the forces of philosophical evolution in order to carry on their ancient Sun existence; beings who remained behind during the Sun-evolution, who neglected at that time to go through the development that one can pass through in one's etheric body, sentient body, and sentient soul—in cooperation with Spirits of Wisdom and Archangeloi. These Spirits that missed their evolution during the Sun time can use man's philosophical evolution in order to be parasites within human evolution. They are Ahrimanic spirits!

Ahrimanic spirits yield to the enticement of creeping parasitically into what men strive for in philosophy and so of furthering their own existence. Men can thus evolve philosophically but at the same time they are exposed to Ahrimanic, Mephistophelean spirits.

You know that Ahriman and Lucifer are harmful spirits as long as one is not aware of them, as long as they work in secret. As long as they do not emerge and let men face them eye to eye spiritually Ahriman and Lucifer are harmful in one or another way. Let us suppose that a philosopher appears who develops thought of such a nature that one can grasp it in merely earth existence. He develops thoughts that can live through the instrument of earthly reasoning. That is Hegelian thought! It is pure thought, but only such as can be grasped with the instrument of the physical body and this as we know ends at death.

Hegel has achieved thought that is the deepest which can be thought in earthly life—but which must lose its configuration with death. Hegel's tragedy lies in the fact that he did not realise he grasped the spirit in logic, in nature, in soul-life, but only the spirit that exists in the form of thought and does not accompany us when we go through death. To have put this clearly before his mind he would have had to say: If I could believe that what goes through thought, that is to say what I think about abstract being by means of logic, thoughts of nature, thoughts of the soul and up to philosophy—if I could believe that this leads me behind the scenes of existence than I should be deceived by Mephistopheles!

This was realised by another: Goethe realised it and represented it in his Faust as the conflict of the thinker with Mephistopheles, with Ahriman. And in this fourth period of the evolution of philosophy we see how Ahriman presses into the Sun-evolution and how one has to face him consciously, really recognising and comprehending his nature.

Hence today we are also standing at a turning point of the philosophical thought of the outer world. In order to avoid falling prey to the allurements of Ahriman and becoming mephistophelean wisdom, philosophy must get behind this wisdom, must understand what it is, must flow into the stream of Spiritual Science.

Read the two chapters preceding the last one in the second volume of my Riddles of Philosophy. You will see that I tried to present the world concepts prevailing in the world, the philosophical concepts of the world, in order then in a concluding chapter to add A brief view of an Anthroposophy. There you will see how philosophy today in the free emancipated life of thought represents something which, to be sure, rises into the consciousness soul, but how this life, through the consciousness soul, must lay hold of what comes from Spirit itself, philosophically at first, otherwise philosophy must fall into decadence and die.

Thus you see at least one example of the working of the Sun-evolution in human earthly life. I said that one could encounter these sun-laws if one studied the course of philosophical evolution, though one does not always recognise that it is sun-law which is active in it. This must be recognised by Spiritual Science. Just reflect that in reality a Being is evolving which little by little acquires the same members as man himself.

If one were to go still farther back into ancient times one would find that not alone the etheric, but the physical body too gave rise to the forming of world concepts. It is difficult to give clear characteristics of the age that goes back beyond the 12th – 14th centuries B.C.; it lies before Homer, before historical times. But then something was evolving which is not man as man lives upon the earth.

Something lives in history which passes through the etheric body, the sentient body etc., a real, actual Being. I said in my book that in the Grecian era thought was born. But in modern times it comes to actual self-consciousness in the consciousness soul: thought is an independent active Being. This could not of course be said in an exoteric book intended for the public. The anthroposophist will find it however if he reads the book and notes what was the prevailing trend of its presentation. It is not brought into it, but results of itself out of the very subject matter.

You see from this that very many impulses of transformation as regards the spiritual life are coming forward in our time. For here we see something evolving that is like a human being except that it has a longer duration of life than an individual man. The individual man lives on the physical plane: for seven years he develops the physical body, for seven years the etheric body, for seven years the sentient body etc. The Being which evolves as philosophy (we call it by the abstract name ‘philosophy’) lives for 700 years in the etheric body, 700 – 800 years in the sentient body (the time is only approximate), 700 – 800 years in the sentient soul, 700 – 800 years in the intellectual or mind-soul and again 700 – 800 years in the consciousness soul. A Being evolves upwards of whom we can say: if we look at the very first beginnings of Grecian philosophy this Being has then just reached the stage of development which corresponds in mankind to puberty; as Being it is like man when he has reached the 14th – 16th year. Then it lives upwards to the time when a human being experiences the events between the 14th and 21st year; that is the age of Greek philosophy, Greek thought. Then comes the next 7 years, what man experiences from the age of 21 to 28; the Christ Impulse enters the development of philosophy. Then comes the period from Scotus Erigena up to the new age. This Being develops in the following 700 – 800 years what man develops between the ages of 28 and 35 years. And now we are living in the development of what man experiences in his consciousness soul: we are experiencing the consciousness soul of philosophy, of philosophical thought.

Philosophy has actually come to the forties, only it is a Being that has much longer duration of life. One year in a man's life corresponds to a hundred years in the life of the Being of philosophy. So we see a Being passing through history for whom a century is a year; evolving in accordance with Sun-laws though one is not aware of it.

And then only there lies further back another Being still more super-sensible than the Being that evolves as humanity except that a year is as long as a century. This Being that stands behind evolves in such a way that its external expression is our personal destiny, how we bear this through still longer periods, from incarnation to incarnation. Here stand the Spirits regulating our outer destiny and their life is of still longer duration than the life of those for whom we must say that a century corresponds to a year.

So you see, it is as if we look there into differing ranges of Beings, and how, if we wished, we might even write the biography of a Being who stands spiritually as much higher than man as a 100 years is longer than a year.

An attempt has been made to write the biography of a such a Being as had its puberty at the time of Thales and Anaxagoras, and has now reached the stage of its self-consciousness and since the 16th century has entered, so to say, into its ‘forties’. The biography of this Being has furnished a ‘History of Philosophy’.³

From this you see, however, how Spiritual Science gives vitality to what is otherwise abstract, and really animates it. What dry wood for instance, is the usual ‘History of Philosophy’! And what it can become when one knows that it is the biography of a Being which is interwoven in our existence, but evolves by Sun-laws instead of Earth-laws!

It was my wish to add these thoughts to what we have been considering lately about the life-forces which arise in us when we look at Spiritual Science not as a theory but seek it in the guidance to living. And it is just through Spiritual Science that we find the living. What is so unalive, so dry, and withered as the history of philosophy comes to meet us out of the mist as though we looked up to it as a Goddess who descends from divine cloud-heights, whom we see young in ancient times, whom we see grow even if with the slowness where a century corresponds to a year of human life. Yet all this becomes living—the sun rises for us like the Sun within Earth existence itself. For just as the sun rises on the physical plane, so do we see the ancient Sun still radiate into the earthly world in a Being that has a longer lifetime than man. As we follow man's development on the physical plane from birth to death so we follow the development of philosophy by seeing a Being within it. When in this way we look at what Anthroposophy can be to us we reach the point of seeing in it not only a guide to knowledge but a guide to living Beings who surround us even though we are unaware of them.

Yes, my dear friends, something of this was only felt by Christian Morgenstern. And by feeling this, feeling it in the deepest part of his soul, our friend Christian Morgenstern could put into writing a beautiful sentiment, a true anthroposophical sentiment which shows how a soul can express itself which in its inmost being knows itself to be one with our Anthroposophy—not merely as with something giving us various facts of knowledge—but as something that gives us life. In the wonderful poem Lucifer by Christian Morgenstern we have a wonderful example of this. The feeling of this poem lives entirely in the inspiration of which ones feels a breath when, as we have tried to show today, one finds the transition from the presentation of the idea in Anthroposophy to the grasping of living beings.

Lucifer

“I'll keep my light from light of your excluded,
I want you not, your light shall be precluded,
Until my light's my own and separated.

So do I bring the Evil to expression
As Spirit of negation, self-possession,
Yet is new world by ranks of mine created.

By off'ing to un-erring Beings resistance,
A race of err-ant gods has found existence
Who act on their—and not your—discretion.

Who have not walked in Truth from the beginning
Who only reach the Truth through suffering, sinning,
Who only read the truth through sin's transgression.”

Luzifer

“Ich will mein Licht vor eurem Licht verschliessen,
ich will euch nicht, ihr sollt mich nicht geniessen,
bevor ich nicht ein Eigenlicht geworden.

So bring ich wohl das Bose zur Erscheinung
Als Geist der Sonderheit und der Verneinung,
Doch neue Welt erschafft mein Geisterorden.

Aus Widerspruch zum unbeirrten Wesen,
Aus Irr-tum soll ein Gotterstamm genesen,
Der sich aus sich—und nicht aus euch—entscheidet

Der nicht vom Anbeginn in Warheit wandelt,
Der sich die Wahrheit leidend erst erhandelt,
Der sich dies Wahrheit handelnd erst erleidet.”

Christian Morgenstern

If the feeling in this poem leads you to reflect how alive something can becomes that is understood theoretically in Anthroposophy, so that, as it were, one can grasp the Beings who approach us out of the dark abyss of existence, if you take this poem, stimulated by feelings I wished to arouse through today's lecture, then you will see that this figure of Lucifer is really perceived, fashioned in a wonderful way. It is a model example of how what is brought to us by Anthroposophy can become alive and grip our whole soul.

• 1. “The Ego perceived externally as Speech and Song, as creative fantasy, as inner experience.” Dornach, 9th Jan. 1915 (Z69)
• 3. Riddles of Philosophy

The manifold studies which we have recently pursued have shown that all true Art eventually issues from the secrets of Initiation. We have frequently spoken of this fact, and we have indicated many examples. Great epochs of Art, when artistic deeds raying far and wide over humanity have taken place, derive their sources again and again from Initiation. This shows how Art brings spiritual life into the physical. Initiation opens out to man the possibility to advance from the physical plane into the spiritual worlds. That which can then be experienced, more or less consciously in spiritual worlds, true Art carries down into the physical forms wherein it finds expression.

But the inner connection of the facts to which we are here referring, cannot be fully penetrated unless we also bear in mind that the last few centuries of evolution have in reality eclipsed—made imperceptible to the vast majority of men—things that were not by any means a secret to the same extent, five, six or seven centuries ago, as they are today for those who call themselves civilised mankind.

To point to one significant example, we may choose a work of art which does indeed ray out over the ages—the Divine Comedy of Dante.

No one who lets the Divine Comedy work upon his soul will fail to perceive the spiritual note that pervades what Dante has here expressed. Nowadays, if it be a question of studying how Dante arrived at the magnificent pictures of his poem, people will readily be inclined to use the word fancy or imagination. Dante, they say, was filled with artistic imagination. They are content to leave it at that. Needless to say, I shall not deny that artistic imagination was at work in Dante. But even in the light of outer history it would be wrong to suppose that he created the whole of his magnificent poem, as it were out of the void, out of mere fancy.

Dante had a friend and teacher Brunetto Latini, who, as I think you will recognise from what we shall presently say, may be described as an Initiate in the true sense of the word. It is this connection between Dante and a man who was initiated according to the conditions of his time, which we, in the light of our ideas, must fundamentally point out.

One thing at any rate was known to that time. They knew that man, to reach the secrets of existence, must take the path that leads through his own re-birth. This above all was fully and absolutely living in that time: the recognition that the path to knowledge of the world must necessarily lead through self-knowledge. Self-knowledge, however, must not be thought of in the superficial sense in which people often speak of it today. Who does not think himself able to know about himself? By way of introduction, let me bring home to you with an example, how difficult self-knowledge is even in the most elementary matters. How little a man is inclined to set out for what can truly be called self-knowledge!

I have here a book by a famous philosopher of today—Dr. Ernst Mach, who has written a number of works highly characteristic of the present time. At the very beginning of his book on the Analysis of Sensations, dealing with the connections of the physical and the psychical, the following remark occurs: ‘As a young man,’ he writes, ‘I was once going along the street when I saw a face which was highly distasteful to me. How astonished I was when I observed that it was my own face which I had seen by the chance combination of two mirrors in a shop-window!’

Thus, as he went along the street, his karma led him past a shop where two mirrors were so inclined that he could see himself. He saw the face, highly distasteful to him, and then discovered that it was his own. We see that even with respect to this most outer aspect, it is not quite easy for us to acquire the most elementary self-knowledge. But Mach makes another remark as well. He becomes a University professor; so he has some idea of the appearance of a scholar or a pedant.

‘Not long ago,’ he writes, ‘tired after a long railway journey, I got into an omnibus. Simultaneously another man entered from the opposite side. What a wretched-looking pedant, I said to myself, and presently discovered that I had only seen myself, for a looking-glass was hanging opposite the entrance.’ ‘Thus,’ he continues by way of explanation, ‘the class-type was far more familiar to me than my own special type.’ He had formed an idea in his mind of the typical pedant. He knew that the man, getting in opposite, looked rather like an out-of-work schoolmaster. Not until afterwards did he discover that it was himself. A pretty example of the often very deficient self-knowledge of men, even as regards their outer form. As to the knowledge of the soul, it is a great deal more difficult. Nevertheless, personal and individual self-knowledge is none other than the first elementary beginning of the path which leads through man into the universal secrets of existence.

When we regard the world externally, here in the physical world we have before us only that which belongs to the outermost nature of man—to the system of his physical body. Look out over the widespread environment which we can see on the physical horizon of this world; there we have everything that is related to our own outer body—the physical human body. We know that this is only a portion of our total being. Behind it is the etheric body; but man in the first place is unaware of all that in his environment which resembles his etheric body. Still less does he surmise that which resembles his astral body and his Ego.

Man, to begin with, on the Earth, is for himself the only example—the only document he has brought over from the spiritual world. Therefore he must pass through this, the document of his own being. He must go through himself. This was always known to those who experienced anything of Initiation. Thus it was known to Brunetto Latini, teacher and friend of Dante. Moreover, it is characteristic how Brunetto Latini's Initiation, as we may call it, was eventually brought about. It happened by a particular event. That is what frequently occurs. Fundamentally speaking, every one who sets his foot on the path of spiritual science is waiting for the portal of the spiritual world to be opened to him sooner or later, as indeed it will be. It may be—indeed it often is so—that the entry to the spiritual world takes place by degrees. Then we grow slowly into the spiritual world. Nevertheless, very, very frequently it happens that the world is opened to us as by a kind of shock which breaks in upon our life—by a sudden and unexpected event.

Thus, as Brunetto Latini himself relates, he had been sent as ambassador to the ruler of Castile. On his way back he learned that his party, the Guelphs, had been expelled from Florence. Florence had utterly changed during his absence. This message brought him into confusion. Such confusion of our state of soul which is suited to the outer physical world, often goes hand-in-hand with what becomes the starting-point for an entry into the spiritual world.

Brunetto Latini goes on to relate how as a result of his confusion, instead of riding home, he rode into a neighbouring forest, quite unaware of what he was doing (or so at any rate he afterwards believed when he looked back on it). Then, when he came to himself, he had a strange and unwanted impression. He saw no longer the ordinary world of the physical plane around him, but something that looked like an immense mountain. He did not come to himself again in that consciousness which normally confronts the physical world. He came to consciousness over against quite another world than that which was physically there around him. There was an immense mountain; but these things were such that they came and went—came into being and passed away again. There at the side of the mountain stood a woman, according to whose commands that which arose, arose, and that which passed away, passed away again.

Brunetto Latini now beheld the laws and principles of Nature's working in the forms of Imagination. All Nature's laws—the living and creative essence of Nature herself—came before him in an Imagination, in the figure of a woman who gave her orders for all these things to arise and pass away again.

We must imagine ourselves living in the time of the thirteenth, fourteenth century, when the natural scientific way of thought was slowly entering. In later times, men spoke abstractly of the Laws of Nature; they would on no account imagine that there was any reality of being behind the totality of Nature's laws. Brunetto Latini, however, saw it in the form of Imagination, as a woman, out of whose spirit proceeded all that was subsequently felt as abstract Laws of Nature, like a Word that held sway throughout this Nature, which stood before him in living Imagination.

This woman, he relates, then bade him deepen the forces of his soul; so would he enter more and more deeply into himself. Here it is interesting. Raying out over him her forces, as it were, she gives him the possibility to enter more and more deeply into himself. He dives down into his own being, and the sequence he now indicates is indeed, under certain conditions, the true sequence of Initiation.

The first thing, he tells us, which he now learned to know were the forces of the soul. Diving down into himself, man does indeed learn to know what otherwise remains unconscious in him—the forces of his soul. This recognition of his own soul-forces is a thing from which man will often flee, when he draws near to it. For when we perceive the forces of the soul, it often seems to us that we say to ourselves: ‘What an unsympathetic soul that is!’ We do not like this feeling, any more than the worthy professor did when he saw his own form, which was distasteful to him. We do not want to see. For with the chorus of the soul's forces we often see many a thing we have within us, which we by no means attribute to ourselves in ordinary life. We see it as something that is at work in the totality of our own being—enhancing our being, or making it smaller; making us of greater or lesser value for the Universe.

Thus, to begin with, we rise into the soul-forces. At the next stage, we experience the four temperaments. There it becomes clear to us how we are woven together, of the choleric, melancholic, sanguine, and phlegmatic, and how this weaving together lies deeper down than the soul-forces.

Then, when we have gone through the temperaments, we come to what may be called the five senses—in the occult sense. For in the way man ordinarily speaks of the five senses, he only knows them from outside. You cannot learn to know the senses inwardly till you have descended through the temperaments into the deeper regions of your own self. Then you behold the eyes, the ears, the other senses from within. You experience your own eyes, for instance, or your ears—filling them from within. You must imagine it thus. Just as you came into this hall through this door, and perceived the objects and persons that were already here, so when you undergo this descent into yourself you come into the region of your eyes or your ears. There you perceive how the forces are working from within outward, to bring about your seeing and your hearing. You perceive an altogether complicated world, of which a man who only knows the outer physical plane has no idea at all.

Some, no doubt, will say: ‘Maybe, but this world of the eyes and the ears will not impress me greatly. The world of the physical plane which I have around me here is great, and the world of the eyes and ears is very small. I should be gazing into a minute world.’

That, however, is maya. What you envisage when you are within your ears or within your eyes is far greater, fuller in content, than the outer physical world. You have a far more abundant world around you there.

Then and then only, when you have gone through this region, you come into the realm of the four elements. We have already spoken of all the properties of the several elements; but it is only at this stage that you feel really within them—within the earthy, the watery, the airy, and the element of warmth.

Man ordinarily knows his senses from without. Here now he learns to know them from within. Consciously entering into the eye from within, he then breaks through the eye, and breaking through the eye comes into the four elements. But he can likewise break through the ear, or the sense of taste.

By these four elements he is perpetually surrounded, only he does not know what they are inwardly. He cannot see it with outer organs of sense. He must first get out of the sense-organs—albeit, get out of them from within. He must leave them again, as though by a gateway. He must get out, through his eye or his ear. So he slips through—through the eye, through the ear—and comes into the region of the elements. And in the region of the elements he learns to know all the spiritual beings who are living there—the manifold Nature-spirits, and Beings who belong to the Hierarchies nearest to man.

Then, going on and on, he comes into the region of the seven Planets. He is already farther outside, and learns to know what is creatively connected with man, in the great Universe. And then at last he has to cross Oceanos—the great Ocean, as it has always been called.

The Soul-forces
the four Temperaments
the five Senses
the four Elements
the seven Planets
the Ocean.

What does this passing through the ocean signify? Man can approach the planets while with the last portion of his soul's being he still remains within the physical. But when he thus goes inward through the gates of the senses, eventually he must take with him the very last relics of his soul, so that he may consciously enter the condition in which he is normally only in sleep. Ordinarily, when he is with the planets, he still remains in the body with a portion, as it were, with a fragment of his soul. But when he draws even this last out of the body, it seems to him as though he were floating through the universal ocean of spiritual being.

All this, Brunetto Latini undergoes. He tells how he undertook one after another of these steps, at the behest of the woman who appeared to him in his Imaginative cognition. Then she instructed him that he must go still farther. This, however, was at a particular moment, which again is highly characteristic.

Think of the situation. Perplexed, at a loss on account of what has happened in his paternal city, he rides into a forest. He comes to himself again, but this awakening leads him not into the physical world. It leads him through all the regions which we have here described. Then, however, the moment arises when, not by accident, not by mere chance, but by the definite summons of this woman he sees himself in the forest once more. Having undergone all these things, having passed through the soul-forces and the temperaments and through the senses outward into the elemental world, where he already perceived abundant spiritual life; having perceived the seven planets, and through them the higher Hierarchies, circle on circle; having felt himself at length not on the solid ground but swimming as it were, swimming through the great ocean; now he awakens again in the physical world.

That is the very significant thing we recognise in all these Initiations. The disciple passes through a complete cycle and returns again into the physical world.

Having lived through all this, Brunetto Latini feels himself once more in his forest. Now he is really surrounded by all that is physically about him. And anon the woman is there again at his side, albeit he now has the physical forest around him. She tells him to ride on towards the right, and she gives him instruction, how he shall come to Philosophy and to the four Virtues of man, and to the knowledge of the God of Love.

Mark what a significant truth lies behind these things! A man of today will be quick enough with his reply: Philosophy—with that I am familiar! I have studied the whole history of philosophy. I know what philosophy is, and what it teaches. As to the four Virtues—Plato already named them: Wisdom, Courage, Balance or Moderation, and Justice. And the God of Love, who does not know of Him! You need only read the four Gospels. The man of today is familiar with all these things. But it is precisely the characteristic of spiritual knowledge: we begin to see that we do not really know all these things. We must first go through the understanding of the spiritual world and then return to what the physical provides. Then only do we understand the physical world.

If Brunetto Latini were to arise again today and a very learned man of our time were to approach him—a learned professor of philosophy, a famous man, let us assume—and were to say: ‘I am familiar with the whole range of philosophy,’ Brunetto Latini would answer: ‘Yes, yes, no doubt you are, but in reality you know nothing of it. You must first learn to know the aspect of the super-sensible worlds, you must know what things are like in the super-sensible. Then you can come back again to philosophy, and it will be something quite new to you. Then only will you begin to divine what you now imagine that you know quite well.’

The same thing may be put in another way. After all, who would not think it absurd! ... A famous thinker of our time writes a philosophic book. Surely then he must understand it. How should he not understand what he himself has written? ... And yet, it is literally true: he may have written the book and may yet understand nothing of what he has written. It is not at all difficult nowadays to write a book. Books almost write themselves. One pieces together the things one has learned to repeat. One need not penetrate into the deeper meaning to do so.

That is the greatness that meets us in Brunetto Latini. What others learn to know by external study—he only will claim to know it after having penetrated through the spiritual world. Then he meets it again. He meets again what others imagine that they know of the physical world—the knowledge of Philosophy, of the four Virtues, and of the God of Love.

I should like my meaning at this point to be quite fully understood. No doubt a certain kind of knowledge is also attainable without spiritual cognition. But these things appear in a new light when one has first made oneself familiar with that which lies behind the physical. So do we see it in this example of Brunetto Latini, whom I have only cited to show how outer artistic creation is concerned with Initiation. We see it in this example, in the relation of Brunetto Latini to Dante, revealing how Dante's great work of art is connected with Initiation.

Dante could never have reached his peculiar relation to the spiritual world if he had not had Brunetto Latini for his friend and teacher, to educate him into the spiritual world.

Every age has its own way of seeking the spiritual world. Already in the centuries preceding Dante's age, we find again and again with the most varied Initiates the woman of whom Brunetto Latini speaks—the guidance of man into the spiritual world by this woman. This line of evolution reaches back to the seventh and eighth centuries. Some of them actually refer to her as Natura—the living, creative Being of Nature. Initiates of old describe her living and creative Nature—as the counsellor of nous, of the Intelligence that works creatively throughout the world, Intelligence or Reason that permeates the world. Moreover, they call her a kinswoman of Urania. Out in the Cosmos, nous is counselled by Urania; here in this earthly realm, by Natura.

When we see clearly through this, we are led into still more ancient times, when the Initiates tried in another way to come near to certain secrets of existence. We find the same woman again in Proserpine—Persephone who weaves the garment for her mother Demeter. Thus do the Imaginations change in the course of centuries, showing, however, that the secrets of Initiation are always working in the progressive stream of human evolution.

To come thoroughly near to these things, it is also necessary for us to permeate ourselves with the living feeling, that in all that happens in the world, not only those forces and beings are at work which outer senses and intellect can perceive, but that the spiritual is working everywhere. We must take this into our reckoning. What man today describes—and for some time past has described as spiritual or intellectual development, is the development of forces that are bound to the physical body. This condition has developed gradually. We know that there was in ancient times the normal condition of clairvoyance. This gradually ebbed away and died down, and what we call spiritual today is altogether bound to the physical man. It is true that with the Mystery of Golgotha something great and mighty entered the evolution of humanity—so great that it will only be able to be understood in its fullness in the course of time. What man had hitherto was a kind of tradition. With the last relics of atavistic clairvoyant power, the writers of the Gospels wrote down what had happened. That, as I say, was a last exertion of the old powers. Now we are once more beginning, with a newly awakened, newly discovered power of clairvoyance, to understand the first truths of the Mystery of Golgotha. We must realise that coming ages will penetrate more and more deeply into these secrets of the Mystery of Golgotha. We are only at the beginning, but we are indeed beginning.

The impulse, however, of the Mystery of Golgotha has been working ever since the moment when the life of Christ passed through the Earth. Had the Christ-Impulse only been able to work through that which men were capable of understanding, they would only have had very little of Christ in the past centuries.

I have often given two examples—and I might give many more—to show how the Christ works in the human soul, in that which passes through mankind's historic evolution, but of which men know nothing. Truly, what the Emperor Constantine knew of the Christ-Impulse when he himself, being converted, made Christianity the State religion, was very little. But the whole arrangement which came about by his victory—the victory of Constantine, son of Constantius Chlorus, over Maxentius—was such that we see the Mystery of Golgotha at work on every hand. The Sibylline Books were consulted by Maxentius. I mentioned it in the Leipzig Lecture-Cycle a year ago. They told him how he should act, over against the advancing army of Constantine. Moreover, he had a dream. In obedience to his dream and to the Sibylline Books, he, with an army many times stronger, went forth from the city to meet Constantine—a grave error, according to all the rules of war.

Constantine also dreamed. He dreamed that he would be victorious if he let the symbol of the Cross of Christ be carried before his army, and he did so.

Not through all human wisdom of which one could partake at that time, but by dreams, all these things were decided. Something was working through these dreams which could not be understood or received into consciousness. None the less, it was the living impulse of Christ. Truly, these men could not understand what was working in them—livingly, actively carrying forward the evolution of the world, determining for that time the face of the European Continent.

Again we find an epoch when we observe men—not only with reason and intellect but with their faculty of feeling—wrangling with one another about all manner of dogmatic questions. These dogmas seem very strange to the ‘enlightened’ people of today. The question, for instance, whether it is right to receive the Holy Communion in one or in two forms, and the like ... Yet we know what an important part these conflicts played, for they subsequently worked themselves out in the Hussite movement, in Wycliffe and in others. There were all these conflicts, showing how little the intellect of man could reach to what the Christ-Impulse was in its reality. Where, then, did the Christ-Impulse really appear, in an important historic moment? This, too, I have often indicated. In a peculiar kind of vision, the Christ-Impulse manifested itself in a shepherd maid—the Maid of Orleans. We must know what this signifies. It represents a kind of helping hand, held out by the super-sensible, the spiritual forces that worked into the feeling of man at a time when they could not yet work into human concepts. In Joan of Arc it is particularly interesting to see how this happened. Her inner being was opened, as it were. But it was not that part of her inner life which was bound to the physical body. It was the perception of her ethereal and astral being that was spiritually opened, so much so that we find in her case a true analogy to the events of Initiation.

Recently, you will remember, at an appropriate season we spoke of the story of Olaf Asteson, who slept through the days after Christmas and did not reawaken until the day of the Three Kings, the 6th of January. In this connection we remarked, that in the season when the outer physical rays of the Sun have the least power, the spiritual power enveloping the Earth is greatest. Therefore the Christmas Festival is rightly placed in the season when the darkness is physically greatest. Then it is that illumination comes over the soul that is capable of illumination. Therefore, the legend tells, it was just in this season that Olaf Asteson attuned his inner life of soul, so that it was taken hold of by those forces which as spiritual light pass from the Sun into the aura of the Earth, at the time when the outer forces of the Sun are weakest. Until the 6th of January he really underwent an entry into the spiritual world.

The soul of the Maid of Orleans had to be kindled for a great historic mission. There had to be present in her soul the impulses that surge and weave their way throughout the world with the Christ-Impulse. They had to be there in her soul. How should they enter her? They could indeed have entered her, if at some time in her life she had undergone an experience similar to that of Olaf Asteson; if she had slept for the thirteen days after Christmas and had awakened on the 6th of January. And so indeed it was. Though she did not do so in the way of Olaf Asteson, still in a certain sense she underwent in sleep this time which is so favourable to Initiation. She underwent it in the last thirteen days of her embryonal life. She was borne by her mother, so as to pass through the Christmas season in the body of her mother in the last thirteen days of her embryo life. For she was born on the 6th January. That is the birthday of Joan of Arc. Thus she passed through the very time in which the spiritual forces weave and work most strongly in the Earth's aura.

Therefore we need not wonder, if even outer documents relate that on that 6 January 1412, the villagers ran hither and thither, feeling that something momentous had happened,—though what it was that happened on that 6th of January they did not know until a later time, when the Maid of Orleans fulfilled her mission. For one who penetrates into the spiritual facts, it is of great significance to find it recorded in our calendar of births that Joan of Arc was born on the 6th January.

Thus, even in such facts as shine out far and wide in history, we see how necessary it is to pass through an understanding of the spiritual and thence to return to earthly affairs, for it is only then that we can fully understand the latter.

I have put this before you once more in order to show how old and dry and arid has become what is commonly known as the spiritual and intellectual culture of our time. He who can understand anything of the deeper impulses flowing through the evolution of the world and humanity, will realise that we must now be approaching a renewal, wherein we ourselves must play an active part through our understanding of and longing for the spiritual world. The more intensely we realise that a renewal is necessary, the better shall we find the possibility to co-operate.

With pale and petty changes and reforms of the old, we cannot serve this future. Radically we must renew the spiritual life of humanity. Great as is the difference between ‘spiritual science’ in our sense of the word, and that which is taught about the spiritual life in wide circles in the outer world—equally great will be the difference between the civilisation of the future and that of today. And if the people of today find it so easy to judge the pursuits of spiritual science fantastic, foolish and absurd, it only means that they describe as foolishness and as absurdity all that will dominate the spiritual culture of the future.

Yet, in precisely such a time, a rebirth of the life of the human soul must take place. All branches of human life must find their way into the impulses of this renewal, this rebirth. And among other things, all the artistic life must come near again to Initiation. These are the real reasons why we with our Goetheanum had to make the attempt to create a beginning—I have often emphasised that it is only a beginning—which, with all its imperfections, is nevertheless related in all detail to what the science of Initiation has to say for our time.

The results of spiritual science must come to life in our souls. As a living and vital result they must find expression in the outer form. By this alone can that which is arising in our Goetheanum have its corresponding value. Then it will indeed have its value—not as anything complete, but as a new beginning. Would that there were an intensive consciousness in our circle of the intimate relation that exists between the spiritual science which we have been seeking to acquire for all these years, and that which our Building contains in every line, in every feature. If we ourselves are once filled with this recognition, then we shall be able to say to the world through our Goetheanum what must needs be said. Then we shall look with satisfaction into that future which will be destined to create, out of the primitive beginnings of this Building, something increasingly complete and perfect, it is true, yet in the same style and character.

The point has often been made in our discussions that anyone who wants to understand life and existence cannot start from the premise that they are simple. I have often drawn attention to the complexity and diversity of the harmonious cosmos, of which human beings are an integral part, even if only for the reason that people are often heard to say that truth—and normally they mean truth concerning the highest things—has to be simple. People like it best if they are told that such truth about the highest things does not really need to be studied, but that we simply possess it without the need to acquire it.

Everyone—I have said this before—is willing to admit that they cannot understand the workings of a watch if they have not learnt how the cogs and the rest of the mechanism functions. Only as far as the great, magnificent and mighty workings of the cosmos are concerned do people wish comprehension without effort. The basic aim of the science of the spirit, however, is to permit us slowly and gradually to make real sense of the meaning of existence and life.

Today I want to add something to the things we have discussed previously, starting with concepts and ideas with which we are already familiar and with which we have often concerned ourselves. To begin with, we have to say from the standpoint of the science of the spirit that outer existence within which we live is maya, the great illusion. But I have emphasized that within a western world conception it cannot be our view that everything which surrounds us is illusion in the sense that it is unreal. Not the world as such which affects our senses, which we grasp with our reason, is maya; in its innermost being this world is true reality. But the way that human beings perceive it, the way it appears to human beings, turns the world into maya, turns it into a great illusion. And when through inner training of the soul we reach a stage at which we find the deeper foundation of the things which are revealed to the senses, which are subject to our reasoning, we will soon recognize the extent to which the outer world is an illusion. For it appears in its true light, as it really is, when we know how to supplement and penetrate it with those aspects which must remain hidden in our initial observation of the world.

It is precisely what makes human beings human, what gives them their dignity and purpose, that the cosmos does not treat them like immature children to whom truth is presented on a platter, but that it is taken for granted that they acquire truth through their own work—their life’s work. In a certain sense the cosmic powers count on our help in gaining truth, they count on our freedom and dignity.

Now the whole of human life as it initially progresses between birth and death is maya, an illusion. It has to be an illusion because when we view the world only as external physical objects and events we ignore the other aspect of the world and of existence in so far as it affects the human being; we ignore the things which human beings experience between death and a new birth.

Of course one might well say that one can understand human life between birth and death simply by observing it. Why is the other side, the life between death and a new birth, necessary? But even that is a false conception for the simple reason that the life between birth and death is a reflection of the life between death and a new birth. The things which we experience in the life preceding our present physical life are reflected in the life between birth and death.

In order to understand this reflection, it is necessary to consider two further things. The first is that we observe certain stages, certain highlights in our life between birth and death and investigate how these are reflections of the life between death and a new birth. At the same time it is necessary to realize that the life between death and a new birth is connected to a much greater extent with the unknown worlds to which we refer in the science of the spirit; with the events which occurred—before the development of our earth—on what we call Old Saturn, Old Sun and Old Moon. These events on Saturn, Sun and Moon are connected much more closely with our existence between death and a new birth than with the life between birth and death. We might even say that the life between death and birth is influenced everywhere and in all its aspects by those foregoing lives which we know as the past planetary lives of Saturn, Sun and Moon. The effect of the latter on our hidden earth life between death and a new birth is in turn reflected in the lift between birth and death. Thus the life between birth and death is a reflection of the events which occur between death and a new birth; they, in turn, are influenced by events on Old Saturn, Old Sun and Old Moon.

We have to examine certain key points, certain stages of our earth life if we want a more detailed understanding of this process.

The first event which belongs to our life on earth is what in human physical existence we describe as conception. This is followed by the embryonic stage. Only then does the birth of the human being, his entry on to the physical plane, occur. Now a peculiar circumstance is revealed to the science of the spirit. There is only one event in the whole of human life, in so far as it is spent in a physical body, which is solely connected with the earth, which is in a sense explicable purely from earth existence. That event is conception. Nothing in human life other than conception is fundamentally connected directly and exclusively with earth existence. I must emphasize the word ‘exclusively’. Conception has no connection with the life of Moon, Sun and Saturn; the causes of the event which occurs with conception originate in earth life.

Because external biology, external science, is concerned in the main only with physical existence, and from its perspective considers everything related to the life of the Moon, Sun and Saturn as folly, this external science can discover the truth in the physical sense of the word only about conception. That is why we find, when we read works such as those by Ernst Haeckel, that they emphasize those aspects which relate the human being to the processes in other organisms, and that those things are dealt with which are in some way connected with conception. Compare what I have just said with external science and you will find it to be true. When physical external science investigates the processes in the human being it usually descends to the level of the most simple cells. Such cells, forms from which human beings too originate (they develop from the fertilized egg), did not exist on Old Saturn, Old Sun and Old Moon. They are to be found only on earth; and on earth the combination of cells takes place which is of such importance to external science.

This particular stage of our life is nothing but the reflection of a real event which takes place before conception and which is connected with human life. In the final period of our life between death and a new birth, but also at the time of physical conception, we are clearly in the spiritual world. Something is continually happening to us on a spiritual level and conception is nothing but a reflection, maya, of this happening. But the event which takes place in the spiritual world is one which occurs between sun and earth in such a manner that the female element is influenced by the sun and the male element is influenced by the earth. Thus the event of conception mirrors the interaction between sun and earth.

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This event, which human beings frequently reduce to a level so degrading for mankind, therefore becomes the most significant of mysteries, the reflection of a cosmic event. It is of interest to draw attention to some details here. When a person approaches the time of his renewed entry to earth, a soul-like image of the parents through whom he will enter the earth is formed. How he comes to choose one particular set of parents we can discuss another time; this is connected with karma. But the thing to which I want to draw attention today is that the person progressing towards birth receives an image of the physical world primarily through the mother, he primarily sees the mother. He receives an image of the father—and I would ask you to consider this because it is important—because the mother carries an image of the father in her soul. Thus the father is seen through the image which the mother carries in her soul.

This is, of course, expressed in a somewhat simplified form, but it is essentially correct. These supersensory processes can only be put into words by characterizing them in their essential form. In order to prevent too fixed an image arising in your mind, I might add that if it is important for example that the soul and spiritual inheritance from the father’s side plays a special role, if special soul and spiritual characteristics of the father are to be passed on to the human being approaching birth, a direct image of the father can also be created. But the image of the mother weakens to the degree that the image of the father is directly observed.

The next step of physical existence on earth is the life between conception and birth. This stage too—we call it the embryonic stage—reflects an event which takes place in the spiritual world before the aforementioned process. While birth in physical life obviously follows conception, that of which birth is a reflection precedes the sun-earth process which is mirrored in conception.

The existence of human beings between conception and birth can certainly not be explained from the conditions prevalent on earth. To try and explain it on the basis of physical forces and laws is pure nonsense, because it is the reflection of a process before birth which is essentially influenced by the remains of the sun and the moon from an earlier stage than the earth. It is a process which takes place between the sun and the moon, and thus it is in essence a spiritual one.

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The forces which are active here are primarily those in play between the sun and the moon. Outer science has still preserved an awareness of this fact by calculating the embryonic period in lunar months, saying that it occurs over ten lunar months.

In this sense we have to take into account that in our life between death and a new birth we are subject to real influences from the sun and the moon. And that in our subsequent physical life we reflect this process, which is a sun and moon process, between conception and birth.

It should be noted that the term ‘reflect’ is used here in a somewhat different sense from the spatial one. In spatial reflection the object and the image are simultaneously present, but here we have the real process taking place before birth. The reflection occurs later in time. It is thus maya of a spiritual process before birth.

The next thing to take into account is the period between birth and that frequently mentioned important time in human life when we start to unfold our ego-consciousness, when we consciously start to call ourselves ‘I’. This can be described as the real period of childhood. The period of early childhood—we can call it the infant period—is again a reflection of a process which lies even further in the spiritual past. The real process which is mirrored in the period when we start to babble without establishing the link between speech and ego-consciousness is a reflection of a process from before birth which extends even further into the cosmos. Here there is interaction between the sun and all the planets which belong to the sun, between the sun and its orbiting planets with the exception of the moon. The forces which are at play between the sun and its planets affect our life between death and a new birth, and what is created thereby long before our birth is reflected in the life of early childhood.

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One can see from this that the child’s life is affected by the reflection of things which are even further removed from physical existence than the moon. This has a deeply significant practical result; it has the result that human beings must not be diverted in this period of their lives from the forces which they receive and need to utilize. Consider the situation. Cosmic forces at play between the sun and its planets affect us before birth. These forces are present in the child which has passed through birth and has entered earth life. They want to emerge from the child. They really are in the child. In this sense the child in its innermost being is a messenger from heaven and these forces want to emerge. In principle we can do no more than allow them the greatest possible opportunity to come out. That is basically all that we should attempt to do on an educational level in the human infant stage: we should not interfere with the forces which are trying to emerge.

Such a view provokes a humble attitude. Whilst people normally believe that they represent a great deal to the child, the real point is that the forces which want to emerge should be interfered with as little as possible. Not that the educating adults mean nothing to the child—they do, because what emerges is a reflection which must be made real by the educator, which must be given substance.

Our task as educators can be shown in the following way. If we have a reflected object we have to fill the image with something which gives it more inward strength than it has purely as an image. Human beings are indeed born as reflections and they have to acquire the substance to make that image real. That is what their development between birth and death is all about. The reflections of the processes which we obtained from the cosmos before birth want to emerge and must be interfered with as little as possible.

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Through our action we must give them the substance of reality; we interfere with them by giving them the substance of false reality by attempting to correct them. They are spiritual by nature.

Now you can understand the great significance of the consequences which arise from this. The person who brings up a child needs to have in his own soul, which has its existence alongside the child, supersensory ideas and feelings. For all purely material ideas and feelings which we bring close to the child interfere with his or her development.

The question is often asked how best to bring up a child. As with so many things, it is not a matter of setting up a few principles which we carry around with us to guide our actions. It is important that we start with ourselves, that we make an effort to carry within us a fund of supersensory ideas, that we are permeated by attitudes and feelings which enter the supersensory. For they have a far greater effect than what we can achieve through outer intellectual principles, through intellectual pedagogy. A loving mind which is at home in the supersensory world and thus deepens all feelings, thereby introduces a certain—please do not misunderstand this word—religiousness into the upbringing of the child. Such religiousness consists of loving a being sent from the spiritual world, of raising our love of the child into a spiritual sphere with the feeling that in extending our hands to the child we are giving him or her something as representatives of those forces which are not to be found on earth but in the supersensory sphere.

We can think up all kinds of educational principles but they will bear little fruit for as long as this science proceeds along materialistic lines. Only the things which are the result of the science of the spirit will bear fruit for the true education of the child. And the most important thing is the way in which we develop ourselves. In the outer, material world we may achieve much by what we do. As educators we achieve much more by what we are. This should be well noted and could well serve as a motto for good education.

Then comes the age of boyhood and girlhood, an age when we are still being brought up, but in a different way from the period of infancy. That is the next stage to be considered. It includes the whole period from the time when human beings consciously begin to refer to themselves as ‘I’ up to the point when they are released from education as such, when they freely enter life—the time when as well or badly brought up people they have to enter the whirlpool of life.

This too is a reflection, maya on a physical level, of previous events. The reality again lies between death and a new birth. Here the whole planetary system, from the sun to Saturn—or Neptune if we choose modern astronomy—is at work. The whole of the planetary system works together with the stars in the heavens, and the interaction between the stars and the whole planetary system becomes the forces which are active in us during the time of our upbringing.

So little of the reality of human beings can be explained purely from processes on earth that the only way to comprehend them during their upbringing is if there is a clear understanding that forces are at work in them during their life as a whole which are not on earth, which are not even in the planetary system but which lie outside the planetary sphere and work in harmony with the stars.

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When we meet a child which can already call itself T, which we approach, therefore, in a certain sense as human being, we must be quite clear that something lives in him or her which is a reflection of something which is active not only outside our earth but outside our planetary system.

That is why the things which have been said about the early upbringing of the child are true in far greater measure for the following periods of education. Namely, that good education will only come about when it is drawn from the science of the spirit, when the teacher is aware that outside the planetary system a world exists which unfolds in the human being, and when this world is more than theoretical knowledge in the teacher and informs his feelings and attitudes and he himself has experienced the truth of this world beyond the planets. The unsure steps of such a teacher are often better than the ingenious educational principles of a materialistic teacher. Because insecure steps, actions undertaken in ignorance, can be improved in the course of our life. But what we do because of what we are does not correct itself during life.

It would be a good thing if the following were included among the areas which would benefit from metamorphosis and change through spiritual science: an increasing understanding that those who want to become good teachers and educators—and that includes in principle all those who want to become parents—should do so through the assimilation of spiritual ideas in their soul. In order to become a good educator, the bulk of the work has to be undertaken on oneself. And it is more important for a teacher, for instance, to live wholeheartedly in the material to be dealt with in school the next day, before he enters school, than that he possesses the best possible educational principles on how to do this or that. After he has grown to love the subject, grown to live it inwardly in the spirit, he can even stumble in the lesson—although I do not want to recommend that—and he will do a better job than the person who enters school with all sorts of principles straitjacketed into his brain and who knows everything about the most correct way to set about things.

We know that at present in the world things still take place the other way round. Those who want to be teachers today are tested above all for the things which they know, for the content of the knowledge they have assimilated. It is almost true to say that they are tested on the things which they can find in books, on which they can establish a library. The things which can be looked up in a library, if one has been taught how to do so, are the things which are largely examined. In teachers’ examinations the important things ought not to be what the person concerned can easily find if he needs it, factual knowledge ought not to be the most important thing, but instead teachers ought to be examined in how in their attitudes, their feelings, they can establish a link with knowledge of, with feeling for the development of the universe as a whole. Attitudes towards human and cosmic development ought to be the yardstick for whether or not someone is a good teacher. Then, of course, those would fail the examinations who only knew the most facts and those would pass the examinations with flying colours who were good human beings in the spiritual sense.

That is also what will happen in the end. In the end we will have to move in the following direction: human beings who are not good, whose soul does not incline towards the spiritual life, will fail the teachers’ examinations in future however much they know, even if they have all the facts that are required today at their fingertips.

This area in particular, then, will provide the opening that will permit less emphasis to be placed on intellectual knowledge and more on the development of the soul as a whole. Let me repeat: in such a situation our value will not be determined by the influence we wield in the outer material world but by what we do. As educators we are of value above all by what we are.

It is important that we take account of everything which is related to the reality of the process reflected in conception. All of that belongs to the earth. But in so far as it lies before birth it belongs to the interaction of sun and earth, it takes place in the earth’s aura. A significant spiritual event takes place in the earth’s aura preceding human conception which is reflected in conception. What takes place between conception and birth is in reality the interaction between sun and moon, and this is essentially a repetition of events which took place earlier during the Old Moon period of the earth.

In the embryonic period a real event is reflected which is like a repetition of the events which took place on the Old Moon. Similarly the process which occurs between the end of childhood, the point when human beings consciously begin to refer to themselves as ‘I’, and birth is a repetition of the influence of the Old Sun. The things which occur even before that, which are reflected in the period when we are educated, are a repetition of the Old Saturn stage of the earth.

And then, when our education is finished, and we enter the world well or badly brought up, what processes are reflected at that point? Then processes are mirrored which lie even before the Saturn period, which are not part of the visible world at all to the degree that they have no correlation in the outwardly visible stars. The correlations of our experiences up to the end of our educational period are still visible. They are yet related to the outermost stars which can still be seen. But our subsequent experience, our subsequent development belongs to the invisible world. We are released from the visible cosmos when we have truly completed our education.

And then, of course, it is a matter of enriching, or of having already enriched our soul with the truths of the supersensory worlds. That is the only way to find our true path through life. Otherwise we are puppets, guided by forces which are not meant to do so. The person who is free to enter the world after the Saturn stage has been reflected in his development, and has no idea in his soul of a spiritual world, is not in his intended element but is carried along by invisible forces as the puppet is carried along by the forces contained in the strings of the puppet master.

To assimilate what spiritual science can give means becoming human, means not remaining a puppet of the sensory world but achieving the freedom which is the element in which human beings should live and work throughout their lives. Indeed, freedom can only be understood in concepts which do not originate in the sensory world. For nothing that is given us from the sensory world can make us free. This is what I had in mind when I wrote my Philosophy of Freedom where I emphasized how—even without reference to the ideas of spiritual science—the foundation of ethics, of morals has to be seen in terms of moral imagination; that is to say, it has to be discovered on the basis of moral imagination, on the basis of something that is not contained in any sensory world, although of course morals should not be considered as being purely imaginary. The whole chapter on moral imagination is an affirmation that human beings throughout life, in so far as they want to spend it in freedom, have to recognize their connection with something which is not a reflection of the sensory world but which has to arise freely in themselves, which they carry within themselves, which is more majestic than the visible stars, which cannot be gained from the sensory world but only through an inward creative process. That is the intention of the chapter on moral imagination.

These thoughts were again intended to show the numerous contexts within which we stand in life. As the life before birth is preparatory for its reflection, so the reflected image between birth and death is in turn a preparation for the spiritual life which follows between death and a new birth. The more we can take from this life into the life between death and a new birth, the richer the development of that life will be. Even the concepts which we have to learn concerning that life, concerning the truths between death and a new birth, these concepts have to be different to those which we have to learn from physical maya if we want to understand the latter. Some of the concepts which have to be acquired for an understanding of the other side of life as it passes between death and a new birth can be found in the Vienna lecture cycle of 1914, The Inner Nature of Man and Life between Death and Rebirth. It can sometimes be quite a struggle to formulate, step by step, the concepts and ideas which are required for this different life. And when you read such a lecture cycle in particular, you will notice the struggle to find expressions which adequately reflect these quite different conditions.

At this time in particular, when the deaths of dear members are affecting our anthroposophical life, I want to draw attention to one point. The occurrence of death plays a different role in the life between death and a new birth than does the point of birth in our present life between birth and death. The time of birth is not usually remembered by human beings under the ordinary circumstances of physical life. But the time of death leaves the deepest impression for the whole life between death and a new birth; it is remembered above everything else, it is always present but in a different form than the one seen from this side of life. From this side of life death appears as a disintegration, something of which human beings have fear and dread. From the other side, death appears as the luminous beginning of spiritual experience, as something which spreads sun-like over the whole life between death and a new birth, which warms the soul with joy and which is repeatedly looked back on with deep and warm understanding. That is the moment of death. To describe it in earthly terms: the most joyful, the most rapturous moment between death and a new birth is the point of death as experienced from the other side.

If from a materialistic point of view we have formed the idea that human beings lose consciousness with death, if we have no real conception of the way consciousness develops—I say this particularly today because we are thinking of dear ones who have died recently—if we find great difficulty in imagining the existence of a consciousness beyond death, if we believe that consciousness fades because consciousness appears to fade with death, then we have to understand: this is not true. For consciousness is exceedingly lucid after death, and only because human beings are unused to living in this extremely clear consciousness in the initial period after dying does something similar to a state of sleep occur immediately after death.

But this state of sleep is the opposite of the one which we enter in ordinary life. In ordinary life we sleep because our level of consciousness is reduced. After death we are unconscious in a certain sense because consciousness is too strong, too overLIFE whelming, because we live completely in the consciousness and need to accustom ourselves to this heightened state in the initial days. Then, when we succeed in orientating ourselves sufficiently to feel the emergence of the thought ‘that was you!' from the wealth of world thoughts, at the point when we begin to distinguish our past earth life from the wealth of world thoughts, then we experience in this wealth of consciousness the moment of which it can be said: we awaken. We might be awakened by an event which was particularly significant in our life and which is also of significance for events after our earth life.

Thus it is a matter of growing accustomed to supersensory consciousness, to consciousness which is not built on the foundations and supports of the physical world, but which is sufficient in itself. That is what we call ‘awakening’ after death. One could describe this awakening as a probing by the will which, as you know and also can see from the above-mentioned lecture cycle, develops particularly after death. I spoke there of a feeling-like will and a will-like feeling. When this will-like feeling starts to venture into the supersensory world, when it makes the first probe, then it starts to awaken.

Those are things which, circumstances permitting, we will discuss further.

As the last time we were able to meet together here, we put forward certain considerations connected mainly with special experiences,¹ we will turn our attention today to a more general outlook of spiritual science. I should like to start from something which you have all known fundamentally for a long time: that all spiritual-scientific observation is won by acquiring knowledge, not with the help of the instrument of the Physical body, but by liberating the soul and spirit from the physical instrument, so that, as soul and spirit they enter into direct union with the spiritual worlds.

Direct union with the spiritual worlds is broken in ordinary life and knowledge, because we must always employ the instrument of our physical body in the waking state whenever we wish to enter into relationship with the world, and in the sleeping state all our will is concentrated on our connection with the body, so that desire for the body spreads like a cloud in our soul and spirit during sleep, and hinders us in this state, and in ordinary life - from experiencing anything in the spiritual worlds, in which we indeed are.

Now it is essential that anyone occupying himself with spiritual science should recognise exactly the value of spiritual scientific activity as such, and its relation to the personal strivings, which through meditation and concentration of thought, feeling, and will-impulses, or in any other manner, lead man into the spiritual world. We must be clear about this above all for it is a deep and significant truth: that the unity which surrounds us in the ordinary world, does not exist in the same way in the spiritual world. I have already pointed out that this unity is founded within the whole structure of the psycho-spiritual human being. How most people strive again and again after this, asking: What is the unity of the world? How they only find satisfaction when they can lead everything back to one Principle!

As a matter of fact, the external world meets us most eminently as a whole, as a unified formation; and those people who to a certain degree are dominated by the ‘craze’ for unity, arrive at all possible abstractions in thought, while seeking the unitary principle of the world.

Such personalities are typical, they are like an old gentleman who met me one evening, and told me with the intense pleasure of a discoverer: At last he had found a unitary principle by which he could explain all the phenomena in the world. He was of the opinion, in his pleasure, that this unitary principle could be uttered in ten to twelve words, and he was so joyful over the matter, that he said: Now I can explain the whole cosmos. He would explain heaven, earth, and hell out of this unitary principle.

A little while ago, I was forced to recall this episode which occurred many years ago, when someone wrote to me urgently requesting a talk with me, because he had made the acquaintance of a man who was able to bring forward another such completely satisfactory view of the world in five minutes. I need hardly mention that a really earnest spiritual movement can have no time for such talks. But people who are thus possessed by this Unity-Demon, which is at the same time a kind of Easy-going Demon, are especially numerous in our day.

Because of this, we must put first, and take in the deepest sense, what is expressed in my book Knowledge of the Higher Worlds: that as soon as we cross the threshold of the spiritual world, we are really led into a threefold experience. I have especially emphasised in this book, that the soul is as if split into three, and when the soul crosses the threshold of the spiritual world, nothing is left which makes it possible for one to believe in this Unity-demon, this comfort-loving Unity-demon.

Indeed, we feel, as soon as the threshold of the spiritual world is crossed, that we really enter with the whole of our being into three worlds. And we must not lose sight of the fact that after crossing this threshold, we have distinctly the experience of three worlds. In reality, we already belong to three worlds through the whole formation of our physical body. I might say that the co-operation of three worlds, which are relatively strongly independent of one another, is necessary for this wonderful structure ‘man’ which we encounter in the physical world. And if we consider the formation of our head, the formation of everything that belongs to the head, we must, even if we are merely speaking of the physical head, be clear that the formative forces of our head, and also the beings active and creative in these formative forces, belong to suite another world from that of the formative forces of our breast, for instance, and the formative forces of everything belonging to our heart, inclusive of the arms and hands. It is to a certain extent as if the formative forces of these material parts of man belonged to quite another world than the formative forces of his head. And again, the organs of the lower body and the legs belong to quite another world than the two other members we have named.

Now you can ask: What significance has all this? It has a great significance, for fundamentally speaking, in our present cycle of humanity, one only gets the pure, true and real results from spiritual science if the soul and spirit-nature is raised out of the head. So that this (c.f. diagram) is to some extent the clairvoyant aspect of a man, which, seen from the spiritual-scientific point of view has to be so regarded, that the spirit-soul part is here seen to be especially lifted out, and is at the same time, joined to the forces of the cosmos, as if by a spiritual electric attraction.

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Thus all the parts a man—the ego and astral body down to the etheric body, must be drawn out. This withdrawal is of course connected with the evolution of the so-called Lotus-flowers. But the forces which set the lotus-flowers in motion lie in this part of the spirit-soul nature of man which is, or can be withdrawn.

The clairvoyance thus attained is a HEAD-CLAIRVOYANCE, and this can be a result of spiritual science in our time, for the revelations of head-clairvoyance are of service to humanity. Of a quite other kind is the clairvoyant results attained by raising the spirit-soul nature of the organ of the heart, arms and hands. This raising or up-lifting of these organs distinguishes itself inwardly and significantly from what takes place through what I might call “HEAD-CLAIRVOYANCE”. The up-lifting of the material heart-organ is brought about more through meditation which is related to the life of will; it is effected through humble surrender to the march of events. Whereas head-clairvoyance is effected more through thoughts, but also through ideas having an imaginative character, tinged with feeling.

It is generally the case that with reference to these two kinds of clairvoyance, the heart—or breast-clairvoyance—develops along with head-clairvoyance in the degree to which it should. Breast-clairvoyance leads more to the development of the will, to a connection with the actions of spiritual beings of the lower hierarchies, such as those incorporated in the various kingdoms of the earth; whereas head-clairvoyance leads more to vision, knowledge, perception in those higher worlds, in the sense that knowledge of these higher powers is necessary for the satisfaction of certain needs of knowledge, which must appear ever more and more in present humanity. The more we approach the future of our evolution on earth, the less will humanity be able to live, without their soul-life drying up, if they do not receive into their cognition the results of this clairvoyance.

Again a third kind of clairvoyance is that which arises, when what we call the spiritual-psychic part of man is loosened, and thus raised out of the rest of his being. Here in the lower part of the diagram I indicate the outward thrusting tendency. Even if the expression is not altogether aesthetic, yet I may perhaps venture to call this kind of clairvoyance, ‘Stomach clairvoyance.’

Whereas head-clairvoyance, for our cycle of humanity, leads in the most eminent sense to the attainment of results independent of man, stomach-clairvoyance leads to results connected especially with What transpires in man himself. That which takes place in man himself must naturally also be an object of investigation. In the sphere of physical investigation, there are also men who occupy themselves with anatomy and physiology. We should not think that this stomach-clairvoyance has not a certain value, in the highest sense of the word. It naturally has a value. But one must realize, that stomach clairvoyance can inform man but little of that which occurs impersonally in cosmic events; but that it informs him essentially about what man is, of what goes on—I might say—inside his skin.

With reference to what is moral and ethical, head-clairvoyance is relatively the most important. Hence I must ever speak of its opposites. Between the two stands breast-clairvoyance; between that of the head and of the stomach. As regards what is ethical, these two can be inwardly quite well distinguished. People who strive to come to a perception of higher worlds, in an impersonal way, as indicated in my book Knowledge of the Higher Worlds, those who are not daunted at traveling this uncomfortable but secure path, will develop something impersonal in themselves, with reference to their clairvoyance, above all they will develop a high interest for objective world-knowledge, for what occurs in the world of cosmic and of historical events.

This head-clairvoyance speaks preferably of man himself, especially in that it draws attention to how he is placed within the process of cosmic and historical development, it notes what man himself is in the entirety of this cosmic process: What arises as head-clairvoyance will always have what I must call a universal scientific character; it will contain information which has importance—I beg you to note this word—for all mankind, not merely for one man or another.

Stomach-clairvoyance will be permeated especially with all kinds of human egoism, and will very easily mislead the clairvoyant in question to occupy himself much with the occult bases of his own destiny, of his personal worth and character. This results as a self-understood tendency from what is called stomach-clairvoyance.

Now a clear distinction has to be made between these two kinds of clairvoyance with reference to their intuitive nature. Whoever strives in the sense of what is given in Knowledge of the Higher Worlds to become free in soul and spirit from the perceptive-apparatus of the head, who can thus to a certain extent loosen the spiritual-psychic part of the head from the physical instrument, and is able to place himself with this spiritual-psychic head-part in the spiritual world, will have extreme difficulty in getting beyond shadowy-clairvoyant experiences. Such a passing out from the head is at first bound up with experiences which really have not even the colour, the substantiality of vivid memories, therefore they seem inwardly to be very colourless, and only after one goes ever further and further in the efforts which lie on this path, does the shadowy character of these experiences disappear, and their colourless, shadowy experiences become tinged with colour and sound, for the process carried out is this, that we first move out of our head, and are then really in a world which we have difficulty in perceiving.

For while we gradually and slowly acquire the possibility of living outside our head, these inner forces of life grow stronger, and the consequence is, that the forces streaming in from the whole orbit of the cosmos are drawn together. Picture to yourselves that forces must be drawn together from out the whole orbit of the cosmos—and when we draw together all the forces from the entirety of the orbit of the cosmos, we get that tinging with colour and sound I have mentioned. Think how we might picture this. You have here a surface (a), highly coloured, a spherical surface. Now think of this spherical surface as extended over a larger surface (b.c.). The colour will then become paler—and if we extend it still further, the colour will become ever paler and paler, if we contract this surface, then supposing it to be a pale yellow here (at the extremity,) it would become a strong, saturated yellow, because the colour is then more concentrated.

Now head-clairvoyance confronts the whole cosmos. And, spread out over the whole cosmos is that which man mast first concentrate and unite by means of his life-forces into what he himself is clairvoyantly, as being; so that only by a laborious process of inner development he gradually gives a tinge of colour to the shadowy nature of his experiences. And when for a long, long time he has taken the trouble to experience that general experience which only gives him the sensation of being outside the body; and when he has been aware of this general experience for a long time, and has gained the feeling more and more of a more intense, though not yet a coloured and resounding inner experience, then the regions of the cosmos gradually draw near to this head-clairvoyance.

This is a matter for slow, selfless development. It must be especially stated, that a STUDY OF SPIRITUAL SCIENCE is indispensable to this development. It must be emphasised again and again, that when it is given out, spiritual science, can indeed be understood. It cannot be emphasised often enough that one need not be a clairvoyant to understand spiritual science. One must of course be clairvoyant to arrive at results, but once they are there, one need not be clairvoyant. UNDERSTANDING of spiritual science must precede personal vision. Here one can say: the opposite path is correct to that which is correct in the physical-sensible world. In the physical-sensible world, we first have correct perceptions, then we pass over to a thoughtful consideration of these, and we then form our scientific judgments. This must be reversed in the ascent to the spiritual world. There, we must first develop ideas—we must make every effort to live into spiritual science objectively; otherwise we can never be certain that any observation we make in the spiritual world is interpreted by us in the right sense. Hence knowledge must precede vision, and this is what is so infinitely disagreeable to many; the fact that they have to study spiritual science. Many consider this an incomprehensible demand. For it is relatively easy to have perceptions; but to interpret them aright—for this it is necessary that one enters rightly,—objectively, selflessly—into spiritual science.

Now just the opposite is the case in what we have called: stomach-clairvoyance. In this, we start from that spiritual-psychic principle which first worked on the bodily, physical nature; for spirit lies at the basis of everything that exists in the world. If we have eaten let us say a piece of cabbage—we are mostly vegetarians here—and it is then worked over in our organism, one has then not merely to do with the physical-chemical process, carried out by the stomach with its forces and juices, but behind all these the etheric body, astral body, and ego are active. All these processes have spiritual processes behind them. It would be quite false to believe that any material processes exist which have not a spiritual process behind them. Picture this to yourselves: Suppose you lie down after a more or less opulent mid-day meal, and become clairvoyant, but clairvoyant in such a way, that the spiritual-psychic part of the digestive organs rise up especially out of the organs of digestion. Then, while your stomach and the other organs digest correctly, you live with your spiritual-psychic nature in the spiritual-psychic realm, and whereas you usually remain unconscious of the spiritual process carried out in your etheric body, astral body, and ego, this enters your consciousness if you are clairvoyant and then, because you experience yourself in this spiritual-psychic realm, you can see all this working, constructing, and creating of the spiritual-psychic force during digestion; you see it as it projects itself out into the world, and it appears to you reflected in pictures in the external ether. Then you get the most beautiful clairvoyant forms, because you have not now to draw the colours so much out of the cosmos, but because you have the whole process concentrated within your own skin. So that something wonderful takes place around you in the most glorious most magnificent sequences of colour and form, which need be nothing else than the process of digestion or some other bodily process transpiring in the spiritual organs of man.

This kind of clairvoyance is distinguished from the other, especially through the fact, that whereas the other clairvoyance starts from shadow forms, and only laboriously acquires a tinge of colour and tone, this starts off with the most magnificent grandeur possible. One can equally well express it as a law: if clairvoyance begins with magnificent forms, especially with coloured forms, then it is a clairvoyance that relates to processes which transpire within the personality. I emphasise this, because it can be of value for the investigation of the spiritual world. Just as anatomy and physiology investigate the digestive and other processes, so clairvoyance is also of great value to investigate in this way the spiritual nature standing behind human processes. But it would be bad, if one gave oneself up to any deceptions, if one cherished illusions, and did not interpret things in a right manner.

If one believed that such a clairvoyance, appearing without the necessary preparation, could give more than what takes place in man and is projected into the objective world, if one believed that through such a clairvoyance, one could approach the creative world-powers, the dominant spiritual forces, one would greatly err. Just as little as the riddles of the world can be solved by the investigation of human digestion, just so little can the riddles and secrets of the cosmos be approached by developing this stomach clairvoyance.

Thus you see how much belongs necessarily to our gaining a really right orientation to the world we enter through the freeing of our spiritual-psychic powers. No one need have any aversion to stomach-clairvoyance through the observations which have been made. But each one should be quite clear how such clairvoyance is related to what real spiritual clairvoyance can become, and how one should hold oneself far removed from any over valuation of what is gained through a clairvoyance that can only have a personal content. Only when in things which have a personal content, we look away from what is personal, and observe them in the way the anatomist or physiologist considers, the objects he studies with the help of the microscope, or learns through his investigations,—only then have these things a special value. In any case no religious feelings should be connected with these things even in the remotest degree; they can only be connected with the results of head-clairvoyance. Man becomes ever more correct in regard to the other clairvoyance, the more he fulfills the demand, that it should be dealt with in every case only in an objectively scientific sense, as are the results of anatomy or physiology.

Not everything which is found along the path of clairvoyance, is—I venture to use this radical expression—worthy of veneration; but all is worthy of being learnt. That is what we must keep in mind. I have already said: that for our cycle, it is especially important to incorporate the results of head-clairvoyance with the general spiritual civilisation of man; this is really important. Today, I will mention one side of the matter with reference to this. We are living at a time, in which humanity must prepare gradually to transcend mere philosophical Idealism, and pass on to a true consciousness of the spiritual worlds, of the general spiritual world in which we live just as we live in the physical world.

Now let us start from an experience of head-clairvoyance, which we shall easily understand if we have entered but a little into the things said in the Munich Cycle (footnote, Secrets of the Threshold;) held recently and which were dealt with further in my book The Threshold of the Spiritual World. I especially mentioned there, that our thinking undergoes a transformation the moment we make ourselves free; especially when with reference to our thoughts we free ourselves from the physical instrument of the head. I expressed it grotesquely at the time by saying, if we became free in this manner, our thoughts have no longer the character which they have in ordinary, everyday life. In ordinary, everyday life we must have the feeling—unless we are demented—that we are Master of our thought-world, that if we have two thoughts, it is WE OURSELVES who unite or separate these thoughts.

When we remember something, we are conscious: we pass over with our inner life from a present experience to a past experience. We always have the feeling; it is we ourselves who stand behind the web and woof of our thoughts. ... This ceases the moment we make the spiritual psychic principle free in our head, when we develop a thinking freed from the body. On that occasion, I put it as follows, I said: It is as if we put our head in an ant's nest, and a peculiar whirling then arises. This is how thoughts begin to play one into the other. If in ordinary life, we have two thoughts, and unite them, as for example, the thoughts ‘rose’ and ‘red’, we know that we are master in our own thought-world, able to unite the two ideas: the rose is red. This is not the case when we are outside our bodies. Life enters our thoughts, the thought's own life. Each thought becomes a being. One thought runs towards another, the other runs away from it.

So the thought-world acquires a life of its own. Why does it acquire a life of its own? What we experience in the ordinary thoughts of the everyday are only images, shadows of thoughts. You can read this in my book Theosophy. As soon as we develop body free thoughts, each thought becomes like a husk, and an elemental being slips into the husk. The thought is no longer in our power; we put it out, like a feeler, it goes forth into the world, and an elemental being slips into it ... Our thoughts are filled in this way with elemental beings ... and these whirl and struggle in us. So that we can say: If we stretch the spiritual-psychic part of our head into the spiritual world, (it is outside us only, because we are situated within the physical head), if we thus stretch it into the spiritual world, we no longer experience such thoughts as we experience in the physical world, but we experience the LIFE OF BEINGS. We plunge our head just as I have said into an ant's nest—We experience the life of beings.

This is fundamentally the case right up to the highest hierarchies, and if we wish to experience angel, archangel, or even archai, it must be the same, we must live in our thoughts in the way described and in the beings in them. We send our thoughts out, and a being slips in, and is active in them. If we perceive the beings of Venus, or Saturn, it is as I have said, we let our thoughts slip our, and the Venus, and Saturn beings slip in. We ought not to be the least afraid of having thoughts of the Hierarchies in us, but twist accustom ourselves to live with our heads in the higher Hierarchies. We must say to ourselves: Our thinking ceases, and our head becomes the stage for the activities of the higher hierarchies.

Now, in the philosophy of Fichte, Schelling and Hegel thought has been developed up to the purest thought-clarity. In this philosophy is really contained that to which thought could rise at the beginning of the 19th Century. The task of raising thought to this height was then fulfilled. The next task is however that man should go beyond this, and really enter into this whirling, weaving life of thought. We are living at a time when man is called to do this: to perceive the higher Hierarchies. We have to be taken up by the world of the higher Hierarchies, and we must strip off the fear of thus living and weaving in the higher Hierarchies.

The life of the 19th Century was quite filled by this fear, this horror of life in the higher Hierarchies. Human beings carried this so far, they did not know it, but fundamentally they carried it so far, that they prayed: O, my dear Ahriman, guard me lest my life in thought is claimed by the activity and life of the higher Hierarchies; otherwise, some devilish Saturn or Sun-being might enter into them:—You say: Surely no one thought like this in the 19th Century; but I can prove to you that people did think like this.

Ludwig Feuerbach, a philosopher of the 19th Century who especially combated the idea of immortality, opposed all belief in a super-sensible world, because he held this to be the belief of phantastic, mystical dreamers, and considered it harmful for the whole of mankind. Ludwig Feuerbach wrote the following sentences; I beg you to inscribe them particularly well in your souls;

“The active man, busy with the affairs of human life, has no time to think of death, and hence, no need for immortality; if he thinks of death, he only sees in it the warning to arrange wisely his allotted span of life, not to waste precious time on unworthy objects, but to apply it to the fulfillment of the tasks he has set himself to do.”—

“If far from the earth in heaven, on Uranus, or Saturn, or elsewhere, man first found his fulfillment, then there would be no science, or philosophy at all. Instead of what is generally deduced, abstract truths and beings would form the content of our spirit, instead of thoughts, cognitions and ideas, these pure spiritual entities and objects which would then inhabit our head would be our heavenly brothers, Saturn and Uranus-beings would then be the inhabitants of our head. Instead of mathematics, logic metaphysics, we should have in us the most exact likeness of these heavenly inhabitants. These heavenly beings would insert themselves especially between us and the subjects of our knowledge and thought, they would obstruct our vision of every object, and bring about an eternal, complete eclipse of the sun in our spirit.”

The ‘Sun’ for Feuerbach is: his thought.

Thus he has a complete picture of what would happen. He has however such an unholy horror of it, that he prays to the good Ahriman to reserve him from Saturn and Uranus dwellers becoming inhabitants of his head.

“They would be nearer and more closely related to us than thoughts, ideas, and concepts, for they are not purely spiritual or abstract entities like these, but sense-like spiritual beings, beings who merely express the nature of the force of imagination. Our whole spirit would then be but a dream, a vision of a more beautiful future. Therefore those whom the gravity of understanding hinders from floating around on the surface of the unlimited ocean of imagination will realise that in the depths of our spirit, the living light of the Angels and of all similar heavenly beings is extinguished, as in an atmosphere, un breathable by them.”

If these beings then were to enter into our thoughts, our spirit would be a dream—thus writes Feuerbach. He only feels secure when in the region of thoughts, and if the life of the Angels, or other heavenly Entities were to enter these thoughts, he would feel insecure. This is the prayer to Ahriman: that he might guard man from a knowledge of the spiritual worlds. This happened in the forties of the nineteenth century through Ludwig Feuerbach, the enemy of any spiritual view of the world. What does this signify? It signifies nothing else than that the time is ripe for us to raise ourselves to the spiritual worlds; we have but to take in earnest what this man puts before us, we have then found the way into the spiritual worlds. We only need not fight it by a union with Ahriman. Thus you see: It is not the fault of heaven that spiritual science has not penetrated the culture of our time, for it has penetrated the heads of its opponents. Spiritual science wants to enter the world; The fault therefore does not lie with the heavens. The Gods are giving wisdom to man: Spiritual science has come. As human beings under the leadership of Ahriman has resisted it, it is now up to us not to resist any longer, but to have the courage to accept spiritual science, with full, true, earnestness.

One must say this to oneself as regards this development of the 19th Century; One must say: It is as if laid down afore time in the spiritual world, that a spiritual age would come after a materialistic age, and it is for humanity now to open its mind, and its feeling, to receive this spiritual world into itself. That point of view which is so eminent a materialistic view and found in Ludwig Feuerbach, its characteristic, clever, and infinitely philosophically-endowed advocate, is like an attack, a revolt against what is to enter humanity. Spiritual forces come down from above, the forces of understanding, of knowledge have really to rise up from below. The expression which Ludwig Feuerbach discovered for himself is a most characteristic one, that: the solar eclipse of the soul would have to follow, if thoughts ceased to be thoughts, if the beings of Uranus, Venus and Saturn, and so on, played into them ... that is if the higher Hierarchies played into them. A solar-eclipse of the spirit would then take place; these people have an unholy fear of this. This solar eclipse of the spirit is not brought about however by heavenly Beings, who desire especially to bring their light to man. The darkness has been caused by human beings, by their uniting with Ahriman; and because they have spread a cloud of fear around them like an aura, they have sought to bring off their attacks against the penetration of the spiritual world. It is clear from this, that the darkening has proceeded from man, and we must acknowledge that darkness has laid hold of humanity more and more—a darkening of a free knowledge, an opposition to the light of the spirit.

This is something humanity has itself prepared, and one can see how in the course of the 19th Century, a certain love of all short-sighted, inconsequent thoughts appeared, and a love for everything that did not have to be thought out to an end. A preference and sympathy arose for all those things for which man will not have finally to give account. People loved ever less and less an unprejudiced, impartial, knowledge and thinking, and it is therefore not surprising when this love of the nebulous, of the unclear, of the unfinished in thought gradually assumed an ever more morally assailable character in public life. In so far as this character was countenanced, sympathy for the life of thought became dull; and then passed over into a general attitude. Through this an opposing force in chief was installed more especially against a spiritual science which strove for clarity on all sides.

Spiritual science has true sympathy and love above all for consequent, finished, thoughts, not for half-thoughts; it never holds with what is unclear and dark, but must ever reach out to that which spreads light widely, not to that which sends an apparent light into narrow places only. In this connection, we have still to fight our way through many things.

These are points I wished to bring forward in our studies today, in order to show how in the course of the century, thoughts through Ahriman gave occasion for the denial of the spiritual worlds, but how these worlds have themselves worked within the thoughts of him who denied them because—the time had come ‘The time has come’: this saying from Goethe's Fairy Tale is here in its right place.

It must be substantiated in the near future.

• 1. “The Problem of Death in Connection with the Artistic grasp of Life” February 5–7, 1915

Translated by Steiner Online Library

In these days when death is so constantly a source of pain, I want to deal with certain aspects of Spiritual Science in connection with the problem of death. Today I shall give a kind of introduction to these problems; tomorrow I shall go more closely into the subject and on Sunday pass over from these problems to more general questions of the artistic conception of Life. This will then lead us back to matters connected with our Building.

Manifold indeed are the connections within which we are placed in life. Just as the life before birth is a preparation for its reflection in this life, so this reflection between birth and death is a preparation for the spiritual life which comes afterwards, between death and a new birth. The more we are able to carry over from this life into the life between death and a new birth, the richer may be the development in that life; for the actual concepts which must be acquired of that life, the concepts of the truths of existence between death and a new birth must be very different from the concepts we must acquire of earthly Maya if we want to understand this Maya. Some of the necessary concepts will be found in the lecture-course given last year in Vienna. (The Inner Life of Man between Death and a New birth.) You will find there what new concepts must be acquired for understanding the other side of man's life which takes its course between death and a new birth. It is often exceedingly difficult to work out the concepts and ideas that are applicable to this other kind of life, and in reading such a lecture-course you will realise that it has been a question of wrestling for terms which in some way give expression to these totally different conditions.

At this time especially when the deaths of very dear Members are occurring in our anthroposophical life, I want to call attention to the following.—

The part played in the life between death and a new birth by the moment of death is different from the part that is played by the moment of birth in our present life between birth and death. The moment of birth is that point which, in ordinary circumstances, is not remembered by the human being. In Ordinary life, birth is not remembered. But the moment of death is the point which leaves behind it the very deepest impression for the whole of life between death and a new birth; it is the point that is remembered most of all; in a certain sense it is always there, but in a quite different form from that in which it is seen from this side of life. From this side of life, death appears to be a dissolution, something in face of which the human being has a ready fear and dread. From the other side, death appears as the light-filled beginning of experience of the Spirit, as that which spreads a sun-radiance over the whole of the subsequent life between death and a new birth; as that which most of all warms the soul through with joy in the life between death and a new birth. The moment of death is something that is looked back upon with a deep sense of blessing. Described in earthly terms: the moment of death, viewed from the other side, is the most joyful, the most enrapturing point in the life between death and a new birth.

If, out of materialism, we have pictured that the human being loses consciousness with death, if we can form no true idea of the continuation of consciousness—(I emphasize this today because the incentive is community with dear ones who have recently gone away from us through death.) if it is difficult to picture that consciousness exists beyond death, if we believe that consciousness is darkened (as appears to be the case after death)—then we must realise: it simply is not true. The truth is that the consciousness is excessively bright and it is only because the human being is still unaccustomed, during the very first period after death, to live within this excessively clear consciousness, that there sets in, to begin with, immediately after death, something like a kind of sleep.

This state of sleep, however, is the very opposite of the state of sleep through which we pass in ordinary life. In ordinary life we sleep because consciousness is dimmed; after death we are, in a certain sense, unconscious because the consciousness is too strong, too forceful; because we live wholly in consciousness. And what we have to do during the first days is to live over into this condition of excessive consciousness. We have to find our bearings and orientation within this condition of superabundant consciousness. When we succeed in so finding our bearings that, as it were, out of the fullness of the cosmic thoughts, we feel: thou wast that ... the moment when, out of the fullness of the cosmic thoughts, we begin to distinguish our past earth-life within this abundance of consciousness, then the moment is experienced of which we can say: we awaken. It may be that we are awakened by an event that has been particularly significant in our earthly life and is also significant in the happenings after our earthly life.

It is, therefore, a process of getting accustomed to the supersensible consciousness, to the consciousness that does not rest upon the foundation and support of the physical world, but that is working and active in itself. This is what we call the “Awakening” after death. This awakening consists in the will stretching out to find its bearings, the will, which as you know and can realise from the lecture-course already mentioned, may unfold strongly after death. I spoke of will that is coloured by feeling, of feeling that is coloured by will: when this life of feeling that is coloured by will stretches out to find its bearings in the supersensible world, when the first sally is made, then the awakening has come.

If we want to think of the experiences that are connected with the problem of death, we must realise, above all, that the real being, the being who rules and weaves within man, is profoundly unknown to him. This true being is not only unknown in respect of the deeper side of a man's own hidden existence, but it is unknown too, in respect of many things that play very significantly indeed into the experiences of everyday life. We must be absolutely clear that even with the most important instruments of knowledge we possess for the physical world—with the senses—we look almost entirely from outside, and that in this looking from outside, what may be called our skin shuts us off from beholding our real, true being. As soon as we begin to judge of our true being, as soon as we try to form a picture of this true being, we are obliged to apply our intellect, our power of forming mental images. In the course of our development within the physical body, however, both these faculties are strongly influenced from the Ahrimanic as well as from the Luciferic side; and the nature of all these influences that are exercised from the Ahrimanic and Luciferic sides upon our intellect, in so far as it is bound to the brain, is such, that they are able in the highest degree to cloud the judgment we form about our own being.

All self-knowledge is really comparable with the extreme case I quoted in the last lecture, of the university professor who himself tells the story of how, in his youth, he crossed the street and suddenly saw coming towards him a young man with a dreadfully unsympathetic face; he tells of the shock he received when he realised that he was seeing himself through two mirrors that were revealing his own physiognomy, as if it were coming towards him. This shows that he had no inkling of his external appearance, which was exceedingly unsympathetic to him: I have told you how he narrates a second similar instance. But really it is no different with what we call our more intimate self-knowledge. Our Ego and astral body which set out on the journey through the worlds when the date of Death has been passed—these members of our being are removed from our sphere of observation during physical life, for when we wake from sleep the Ego and astral body are not revealed to us. They are not revealed to us in their true form but in such a way that they are mirrored by the pictures of the Ego and astral body that are sketched by the etheric body and physical body. Between sleeping and waking we should be able to see our astral being and our Ego in their true form if we were not in the unconscious condition of sleep. The dreams, too, which occur in ordinary life are only faulty interpreters of our real being, because they are, after all, reflections of what goes on in the astral body around the etheric body, and because it is essential, first, to understand the language of dreams if we are to get at their correct meaning. If we understand the language of dreams, we can, certainly, acquire knowledge about our true being from the processes of dream. But in ordinary life we are accustomed simply to accept the pictures presented by the dream. This, however, is no more sensible than if we were simply to follow the signs of printed letters and not really read at all.

Our true being is withdrawn from us during life between birth and death. We must realise here that in our astral body—and in our Ego too—there lie all those feelings and all those stirrings of will which lead us to our actions, to our deeds, but also to our judgments, to our conceptions of things in the world. There, in the depths of our being, there at the seat of our astral body and our true “I”, we have a whole world of emotions, a whole world of feelings, of impulses of will; but what we form in everyday life as our own view of these emotions, impulses of will and feelings, stand mostly—mostly, I say—in a very distant connection with what we truly are, in our innermost being.

Take the following case—It may happen in life that two people live together for a long time and that through the strange forces playing out of the unknown regions of the astral body and Ego of the one person into the astral body and Ego of the other (these forces remain in the hidden regions), the one has in relation to the other a real desire for torment, a kind of need for cruelty. It may be that the one person who has this desire for torment, this need for cruelty, has no inkling whatever of the existence of these emotions in the astral body and Ego; he may build up about the things he does out of this urge to cruelty, a whole number of ideas which explain the actions on quite other grounds. Such a person may tell us that he has done this or that to the other person for one reason or another; these reasons may be very clever and yet they do not express the truth at all. For in ordinary life, what we all-too-often picture as the motives of our own actions, indeed of our own feelings, frequently stands, as I say, in a very, very distant connection with what is really living and weaving in our inner being. It may be that the Luciferic power is actually preventing the person concerned from realising the nature of this urge for cruelty, of these impulses to do all kinds of things to the other person, and that under the influence of this Luciferic power everything he says about the reasons merely spreads a cover over what is actually present in the soul. The reasons we devise in our consciousness may often be cut out for hiding from us, disguising what is actually living and working in the soul. These reasons are too often of a character which indicates a desire for self-justification, for we should find ourselves just as antipathetic as the professor of philosophy of whom I told you. We should not at all like what is in our soul if we had to acknowledge what kind of instincts and emotions are really holding sway. And because we have to protect ourselves from the sight of our own soul-being, we discover, with the help of these reasons, all kinds of things that guarantee us protection, because they deceive us about what is actually the ruling force in the soul. Just as it is true that the external world becomes a Maya to us because of the peculiar character of our faculty to form mental pictures, it is also true that what we have to say about ourselves in ordinary life is, to a very, very great extent, Maya.

Certain instincts and needs of our innermost being in particular mislead us into constantly deceiving ourselves about our own being. Take the case of a person who is terribly vain, who suffers from a form of megalomania. Such people are by no means few in number. This is admitted. If, however, as described above, a mask were not laid over what really is in the soul, it would be much more generally admitted that vanity and megalomania exist in many souls who have not the very slightest inkling that it is so.

Megalomania gives rise to many wishes ... but when I say ‘wishes’, you must understand what I mean.—the wishes do not become conscious, they remain wholly in the depths. Such a person may wish to exercise a controlling influence upon someone else, but because he would have to admit that this desire for control over the other is born of vanity and megalomania, he will not admit it. He then appeals—unconsciously of course,—to those powers of seduction which Lucifer is able to exercise all the time upon the human soul. And under the unconscious influence of Lucifer, such a person never gets to the point of saying to himself: ‘What I have in me, producing the desire for action, is really vanity, megalomania.’ He never says this, but on the contrary, he will often discover, under the influence of Lucifer, a whole system for explaining the feelings of which he is darkly aware but the true character of which he will not admit. He may have certain feelings for some other person but he cannot acknowledge them, because what he really wants is to control this other person and he is unable to do so because this other person, perhaps, will not allow himself to be controlled. Then, under the influence of Lucifer the soul discovers a system, discovers that the other person is planning something malicious; the first person then proceeds to paint a mental picture of the details that are being planned against him; he finally feels that he is being persecuted. The whole system of judgments and ideas is a mask that is there merely for the purpose of covering with a veil what must be prevented from emerging out of the inner life of soul.—It is a real Maya.

In connection with a series of actions, a man once said to me that he had done them out of an iron sense of duty, out of infinite devotion to the cause he represented. I was bound to say to him in reply: “The opinion you have about the motives of your procedure and of your actions is no criterion whatever. Only reality is the criterion, not the opinion one may have. The reality shows that the impulse, the urge to these actions was to gain influence in a certain direction.” I said to the man quite baldly: “Although you believe that you are acting out of an iron sense of duty, you are really acting under the impulse to acquire influence and you misinterpret this way of acting as being selfless, done purely out of a sense of duty. You are not acting out of this motive but because it pleases you to act so, because it brings you certain pleasure—again, therefore, out of a certain inner impulse.”

Our opinion, our mental picture of ourselves may be extremely complicated; it may not resemble in the very remotest degree what is really dominating and weaving in the soul. It may be extremely complicated. You will admit at once that such things must be known when it is a question of living in a world of truth and not in a world of Maya; you will also admit at once that it is necessary now and then to speak of such things in a radical way! The reasons which as genuine, true reasons, drive us to our actions, can only become clear to us slowly and by degrees, when through Spiritual Science, we really have knowledge of the secret connections existing between the human being and the world.

Let us take a definite case,—You will all know that there are people in the world who are called gossips, chatterboxes. If we ask these chatterboxes why they flock together in their cafes or elsewhere and talk, talk, talk, talk (they often talk a great deal more than they can answer for,) we shall hear many reasons why it is necessary for them to discuss this, that or the other. We can get to know people whom we then meet rushing along the street, hurrying somewhere or other in order to arrive quickly ... and when we find out what they are after, we discover that it is nothing but the most futile, useless, silliest chatter. If such people are asked about their reasons, they will give reasons which often sound exceedingly laudable and fine, whereas the most that can be said is that these reasons are well able to conceal the real facts of the case. And now we will consider these “real facts of the case.”

What is happening when we gossip or chatter? (when we speak, it is, of course, the same.) What is happening? Through our organs of breathing and speech we set the air into movements which correspond with the forms of the words. We generate in ourselves those physical waves—and naturally the corresponding ether-waves too, for when we speak something very significant is happening in the etheric body—we generate these waves in the air and ether which corresponds with our words, which give expression to our words. Picture it quite precisely to yourselves: While you are sitting there—no, pardon me, not you!—while a man is chattering with his cup of coffee before him on the table, he is bringing his whole inner organism into movement, that inner organism which corresponds with the form of expression, with the external physical and etheric form of expression of his words. Something is actually welling up and weaving in him; he generates this in himself, but he also is aware of it, he feels it. He feels this self-movement of the physical and etheric bodies because the astral body and the Ego are continually coming up against it. The astral body is continually coming up against the ether-waves and becoming aware of them; and the Ego is continually coming into contact with the physical waves of the air; so that while we are speaking, astral body and Ego are continually contacting something, touching something. in this contact, in this impact, we become aware of our Ego and of our astral body, and the most agreeable sensation the human being can have is that of self-enjoyment. when the astral body and the Ego contact the etheric body and the physical body in this way, the process is similar to what happens on a small scale when a child licks a sweet—for the pleasurable sensation in licking the sweet consists in the fact that the astral body is coming into contact with what is happening in the physical body, and the human being becomes aware of himself in this way. He becomes aware of himself, has self-enjoyment in this process. Those who sit down at a table in a cafe in order to gossip and chatter for an hour or two, simply hurry there to find self-enjoyment. It is self-enjoyment that is being sought in such cases.

We cannot become aware of these things if we do not know that man's being is fourfold and that all the four members are involved in every activity in the external world.

There are other, different examples. From the example of chattering we have seen how the human being has the urge to self-enjoyment caused by the impact of his astral body and Ego upon the etheric body and the physical body. But he also, frequently feels the need for his astral body merely to contact the etheric body, just the etheric body. In order that the astral body may contact the etheric body, this etheric body must produce movement, it must produce inner activity. These processes go on even more in the subconsciousness than do other processes. There is an impulse in the human being, of which he is not conscious, to make an impact with his astral body upon his etheric body. This impulse lives itself out in very curious ways. We find that certain young men—and in recent times young ladies too—simply cannot rest until what they write is printed. People sometimes find it exceedingly pleasant to see their writings in print, but it is pleasant chiefly because they succumb to the worst possible illusion, namely, to the illusion that what is printed is also read: It is by no means always the case that writings are read when they are printed, but it is at least believed that they are, and this is an exceedingly pleasant sensation. Many young men and, as I say, many young ladies too, simply cannot bear it, they are constantly on edge ... until their writings are printed. What does this mean?

It means this,—When writings are printed and actually read—which happens in the rarest cases today—when writings are printed, our thoughts pass over into other human beings, live on in other human souls. These thoughts live in the etheric bodies of the other human beings. But in us the idea takes root: ‘The thought you yourself had in your etheric body is now living out there in the world.’ We have the feeling that out there in the world our own thoughts are living. If the thoughts are really living in the world, if they are actually present there—in other words, if our printed writings are also read—then this exercises an influence upon our own etheric body and we impact what is living out there in the world. Inasmuch as it is living in our own etheric body, an impact takes place with our own astral body. This is quite a different impact from when we merely impact our own thoughts; the human being is not always strong enough to do this, because these thoughts must be called forth from the inner being by dint of energy. But when the thoughts are living in the world, when we can have the consciousness that our own thoughts are living out there in the world, then our astral body—to the best of our belief at least—comes into contact with a part of ourselves that is living in the outside world. This is the supreme self-enjoyment. But this form of self-enjoyment lies at the basis of all seeking for fame, all seeking for recognition, all seeking for authority in the world. At the root of this impulse for self-enjoyment there lies nothing else than a need to impact with our astral body objective thoughts of our etheric body, and in the impact to become aware of ourselves. You see what a complicated process between astral body and etheric body lies at the root of things that play a certain role in the outer world.

Naturally these things are not said for the purpose of making moral judgments into scarecrow. They are not of this nature at all, for everything that has been mentioned belongs to the category of characteristics that are quite normal in life. When we speak, it is absolutely natural that there should be self-enjoyment—even when speaking does not consist in gossiping. It is quite natural too that when we allow something to be printed, not out of thirst for fame but because we feel it a duty to say something to the world,—that then too we impact the thoughts of our etheric body; in such a case the same process is at work. We must not draw the conclusion that these processes are always to be shunned, always to be regarded as something lacking in morality,—for I simply mean them to be taken in a symbolic sense. If the human being were to flee from everything that presses in upon him from the side of Lucifer and Ahriman, he would have to come out of his skin as soon as he realised it—I mean this symbolically too: Lucifer and Ahriman exercise no other forces upon us than those that are justified, normal forces in human life; only it is the case that Lucifer and Ahriman put them into operation in the wrong place. I have said this in different lecture-courses.

If you think of all these things you will perceive the infinite variety and complexity of those threads in life which play over from human soul to human soul and again outwards from the human soul into the world. How infinitely complicated it all is but at the same time you will realise how little, how very little real knowledge the human being derives from what he perceives and pictures concerning his relations to other human beings and to the world. The picture we have of ourselves is only a tiny fragment drawn from what we experience. And this picture, to begin with, is Maya. Only when we make Spiritual Science into an actual asset of life, not into mere theory, do we really get behind Maya and reach some enlightenment upon what is actually going on within us. But things do not change by our possessing a tiny and mostly untrue fragment of the web in which we are involved in relation to the world; the things are as they are. All these hidden forces, this hidden web from soul to soul, from the human being to the various agents of the world—it is all there, and every minute of sleeping and waking life it is playing into the human soul. You will be able to judge from this how much has to be done in order to reach a true knowledge of the being of man.

Studies of this kind have to do with those shades of feeling which are requisite for a true experience of what belongs, not to earthly incarnation, but to eternity. For by unfolding such shades of feeling we become aware of the basis of the conflicts which appear in life. These conflicts that are brought by life and rightly become subjects for treatment in literature and the other arts, are due to the fact that there is an unknown, hidden ocean of will in which we are swimming in life, and that only a tiny fragment—mostly distorted at that—comes into our consciousness. But we cannot live in accordance with this tiny fragment; we must live with our whole soul in accordance with the great and manifold ramifications which exist in life. And this brings the conflicts. How can the tiny fragment that is also in many cases distorted, how can this tiny fragment come into a true relationship to human life, how can it really understand what is actually going on in human life: Because it is incapable of this, the human being inevitably comes into conflict with life. But where reality is in play, there too is truth. Reality does not direct itself according to the pictures we take of it. And the moment there is opportunity for it reality pitilessly corrects the Maya of our ideas. And this kind of corrective which reality bestows upon the Maya of our ideas, supplies most significant material for treatment in art, in poetry.

In pursuance of the line of thought contained in this lecture, I want now to start from a point that is connected with a work of art; in the lecture tomorrow we shall pass on to a study of the life between death and a new birth, and then on Sunday to a theme dealing with art in connection with our building. I do not want to start from a work of art chosen at random but from something that gives a very concrete picture of what I shall present to you as knowledge of the reality of the spiritual life. The reason for choosing this particular example is that, for once, reality has been hit upon in a certain small, but excellent piece of writing. An occultist alone is able to judge about the reality, but in this small work we see how when the human being as a clairvoyant tries to penetrate into the deeper problems of life, he simply cannot avoid touching the occult sides of life, he cannot avoid touching those depths which send their waves up into the life we often pierce so shallowly with the Maya of our thoughts. What I regard as important from the point of view of art and of occultism really occurs only at the end of a tale of which I want to speak merely as an example. Therefore I shall merely give a brief outline of the tale and read the concluding passage only. It is not a question of speaking merely of a piece of literature but of speaking of this particular work, because here for once a writer has presented something that might actually happen, in absolute accordance with true occult laws.

As the tale was written in the sixties of the 19th century, you will gather from what I say, how what we speak of as Spiritual Science has really always been prepared for and reflected in a certain way in human consciousness. Unconsciously, at least, in many a soul there has been reflected what must enter into the culture of the Earth and become more fully conscious through Spiritual Science. It may be that such a soul actually knew something about this, but the time was not ripe for voicing this knowledge in a form other than the unpretentious form of literature. At the present day people are much more ready to condone the introduction of occult truths in the form of stories or poems ... in the age of materialism they are much more ready to condone this than they will condone somebody who comes out with the direct truth and declares that such things are realities. If people can say to themselves: “Well, after all, this is only romance,” they will often accept it. The tale that was written in the sixties of last century is more or less as follows.—

It is written as if one of the characters were narrating it himself; it is a “first person” story, as we say. This character tells of his acquaintance with Mlle. de Gaussin in Paris (which is the scene of the tale). He tells how at a certain period he paid daily visits to the house of this Mlle. de Gaussin who is a much-feted singer; he gets to know all kinds of people who are admirers of the lady of the house—among them a man who is practically always to be found in Mlle.de Gaussin's salon. The narrator perceives that the feelings of this other man for her are more than mere friendship, and he also realises that these feelings are not reciprocated by the singer. Everything that happens results in a conflict.—There is a man who ardently loves the singer; his love is not returned, but he is not actually rejected; in reality he is brought nearer and nearer to her, but as a result of this he becomes more and more restless and inwardly shaken.

The narrator of the story (it is, as I say a ‘first person’ tale), notices all this. He is friendly with the other, and as he (the narrator) is engaged and is to be married during the next few weeks, it is quite natural, as the other man is also friendly with him, that there is no question of jealousy. One day the narrator has it all out with the other man whose eyes are then opened and he feels bound to have a talk with the singer. The result of this talk is that he goes no more to the house—but, although he has promised not to think about the lady any more, and to forget her, he is incapable of seriously turning his mind to other things, of getting rid of his inner restlessness; the thoughts that were there during his friendship with the lady keep on returning. He leaves the town and lives away for a time. During this period the narrator of the story has married and has been obliged to go on a journey. On this journey he meets the other man in a hotel, in a pitiful state. The other man tells him how he has left Paris and how he tried for a time to live alone; how he went for a ride one day outside his estate and had the ill-luck to come across the lady with her traveling company who were also away from Paris; how all his feelings came to life again and how he now goes about with two revolvers in order one day to put an end to his life.

The narrator still has kindly feelings towards the other man and invites him to his new home, hoping to get him to think of other things. The man accepts the invitation which is just the thing to provide him with a sympathetic milieu as a guest; but he simply cannot get hold of himself, he gets more and more depressed, and finally reaches the point where he has resolved to commit suicide. The two friends have a talk together and the narrator succeeds in getting the other to promise that he will defer his intention. The narrator says that he himself has to go away and because he does not want to say: ‘wait until I come back’—fearing that the other might not wait but might shoot himself in the meantime—he gets the other to make him a solemn promise. He says: “Look after my wife until I get back.”

When the other man has given the promise, the narrator goes off to Paris with the idea of asking the singer to come to the country and do something to make the situation less miserable. He reaches Paris and travels back with the singer to the country. They get to the hedge around the narrator's country estate. At this moment the narrator notices that a man who had been standing at the hedge, has run back. As they approach, there is a shot. The other man had kept his promise, had faithfully looked after the wife, but had sent a peasant to keep watch at the hedge. The peasant signals: ‘Now he is coming’—and then the man shoots himself. The narrator brings the singer into the house—and from this point I will read you the words themselves.¹

“We reached the chateau in the evening. When I got to the park, a peasant who was waiting for us ran with lightning speed towards the house, and hardly had we got half-way up the avenue, than a shot rang out. So set was I upon the success of my project that the meaning of this shot never entered my head. Amazement was not long to be withheld from me; we went on; nobody came out; the driver cracked his whip and I sprang out, Mlle. de Gaussin after me. The first thing we heard was a scream from my wife's maid who came towards us deathly white, with the cry: ‘He has shot himself dead’. We hurried to the Marquess' room which was full of people; I sent them all out, shut the door and stood with Manon de Gaussin beside the young man's body which lay on the ground. She stared at it for some minutes, then gave a scream and sank to the ground on her knees beside the body. She did not faint. She took his hands, laid hers on his forehead (the wound was in the middle of the chest), looked at me, then at him, and suddenly began to sing in a loud voice. This filled me with dread; I thought she had lost her reason.

Meanwhile one of my agents who knew a little about first-aid and was accustomed to render simple medical assistance, had arrived. I shall never forget the fear that came over his face when he saw the dead Marquess and the singer beside him. She was now silent, stood up, looked at me a long time and left the room. I followed to find out what she might want. She said: ‘I must have a room in which I am quite alone.’ I led her to the first good room, sent to fetch her maid and hurried to my wife. I heard to my relief that she had gone for a walk; I went to meet her and told her what had happened. As we had often talked about the Marquess and had anticipated the possibility of an end like this, she was less shocked than troubled. I led her back to the chateau and proceeded to give orders about the Marquess. The body had been placed on the bed and his servant was sitting by it, weeping bitterly. He said: ‘My master told me that he must not shoot himself until you had returned. This reassured me. Then he arranged secretly with the man John that he should wait for the carriage. The man did this and had hardly run back with the news that the carriage had entered the park than my master stood up, made a mark in the book he was reading, put his hand in his pocket, gave John a coin, took the pistol from the table and went into the other room; the moment he had closed the door behind him, he was dead.’

I began to reproach myself. Perhaps I might have been able to save him if I had acted more quickly. If Manon de Gaussin had arrived at the right moment this tragedy might, possibly, have been avoided. And I also thought: Perhaps providence has wished to protect him from something that would have been still worse, if the singer had decided to marry him, as I believe she would have done,—although she told me only afterwards that the disastrous consequences of such a step would have been unendurable and would simply have brought misery.

I went to Manon de Gaussin. She was calm and collected. There was nothing very unusual about her. She talked to me about the Marquess's frame of mind and his natural disposition towards such a sad ending of his life. So calm and collected was she that I felt the inner shock must have been very great, and I feared the reaction. I introduced her to my wife; we dined together and then retired.

The next morning I was struck by the change that had come over her. She said she felt well, but there was something so strained about her appearance, and in herself she seemed so broken, that her statement belied itself. She talked about leaving soon and asked if she might be given a different room for that night. This was arranged; we spent the day quietly and she only went to bed when all arrangements for her departure had been completed.

The next day she did not come down to breakfast. her maid asked me to go to her mistress in her room. She received me with a faint smile and was so pale and hollow-eyed that I could not conceal my amazement.

‘Dear friend,” she said, “You find me looking ill and don't want to say so?’

‘Don't you think that is natural?’

‘Yes, you are always full of feeling, reserved. But no secrecy helps now. I feel death within me.’

‘Dearest friend!’—I cried out in dismay.

‘I feel death; for two nights now I have seen the Marquess—awake—coming here—he is drawing me to him!’

I looked at her attentively. There was no over-strain in her eyes, nothing maniacal in her voice.

She went on: ‘When I saw him lying there in his blood, the feeling that I was the cause of this tragedy became so strong in me that I cried out because I could bear it no longer. It was as though something were shouting with unbelievable strength into my ears: “You are guilty: You have killed him!” In order not to hear this voice I began to sing louder and louder, but yet I did not deafen the voice. I heard it unceasingly. During the night I could not sleep, I lay and looked at the shadows cast by the furniture in the light of the lamp. Then the door sprang open. A narrow, dark streak appeared. Through this streak the Marquess entered, as it were through a thread of cloud as thin as paper; his eyes were closed, he hovered or came slowly towards me, stood beside the bed, as corporeal as you, and with closed eyes. I did not want to look at him but he forced me to do so; I was compelled to turn my eyes towards him. Then he suddenly opened his and looked at me. I could not bear it, and I lost consciousness. Last night it was the same. I can bear it no longer. I feel that he is sucking the life out of me with his eyes.’

I tried with all the arguments of physics, philosophy and religion to get her to dismiss the phenomenon from her mind. She remained resolute ... ‘I am determined to go away,’—she said. ‘Perhaps his shade is fettered only to this house.’ I opposed this. I could not allow her to travel alone and I could not leave my wife who was expecting her confinement. I therefore proposed to Manon de Gaussin that she should move into my agent's house and I promised to watch by her bed the next night. She finally let herself be persuaded into this, got up and walked around the room like a wraith.

In the evening when she had gone to bed, her maid called me to her. I put a table with night-lights near the bed, with a screen around it, and after talking to her for a little, began to read a book. She seemed to be sleeping; the lights burnt badly. I cleaned them, drank some wine and water and looked at the door. Suddenly—it was made of wood and was not firm—it sprang open; the catch may not have been working. I was about to go over softly and shut it noiselessly when, turning to Manon de Gaussin, I saw her sitting upright in bed with staring eyes. She stretched out her arms towards mine and pointed straight in front of her with her finger:

‘There he comes!’

There was absolutely nothing to be seen.

‘Where?’ I said.

I released myself from her and went to the corner.

‘Here?’

‘Come,’ she screamed, ‘he is standing in front of you!’

With one leap I was by her side.

‘Hold my eyes closed, I cannot bear it he is standing there, he is touching your knee!’

I pressed both her hands over her eyes. She breathed with effort, but there was nothing to be seen.

After a while she took her hands away. ‘I must see if he is still there’, she said softly.

‘Dear friend there is nothing here,’ I answered, and released her. She looked around.

‘He has gone away again: O, if he comes once again it will be better for him. We will slip through the doors together.’

This idea made me shudder. She lay back and declared that the next day she would certainly go away into a convent. I tried to talk her out of this.

‘Go to Paris,’ I said—‘You will forget there.’

She interrupted me.—‘I have deserved it; I have also deserved that you should make such a proposal to me. That I shall never forget! Him perhaps I shall forget, if he ceases to torment me, but my guilt—that is fast smelted!’

‘Your guilt amounts to nothing,’ I said. ‘That he loved you was destiny; the fact that you did not love him was not in your power to change. That you were able to believe you had cured him was only too natural in his deranged state.’

‘O’ she cried, ‘can a mother who lets her child fall into the water ever console herself? Do you think that guilt is only constituted by evil intent? If it were so, could one not wash away all regret with the thought of higher necessity? If God makes us guilty, it is also his will that we shall bear the consequences. It has been decreed that I shall hear these chains rattling to all eternity.’

I had soon exhausted my arguments. She left the chateau, and I did not accompany her. The birth of a son tore me away from all dark thoughts. I gave a feast in honour of this joyful event; the christening, and care for my wife took up my time so completely that everyone will understand why I did not make enquires about the unhappy, beautiful creature of whom, however, I thought from time to time. One day I received a packet from Paris. It had been addressed to me in the care of my business manager. It contained a little case and a letter, both sealed. I opened the letter first; there were only a few lines.

Dearest friend:

When you receive this I shall be dead. I knew that the Marquess would call me to him. Although he came no more to disturb my nights, I had some thing in my soul that took the place of him. Tell your wife that I have no pleasanter memory than that of her kindness to me. Guard your son from people like me. Give me a quiet little corner for the photograph enclosed. You need not break the seal. I do not want to destroy it; it must not fall into wrong hands. If you do look at it, think that perchance, even I had a heart

Manon de Gaussin.

I opened the case and the face of the unhappy girl who had announced her death to me in advance streamed out with all the magic she had possessed in the days of her prime. Tears started into my eyes and I thought of all the happy hours I had spent in her house.

Here we have a true description of the etheric body of a dead man appearing to someone else. It is an absolutely true description. Immediately after the death, Manon de Gaussin saw the wandering etheric body of the dead man. I simply wanted to show you how this phenomenon is treated in a story written in the sixties of last century. It is the phenomenon of the appearance of the etheric body of a dead man, and it can teach us about the secret, hidden relationships that may hold sway between human beings. We will pass on tomorrow to further studies. Try to feel how behind what existed in Manon de Gaussin's consciousness as a fragment of Maya, a wide realm was playing, and how out of this wide realm, in the hours she lived through directly after the Marquess' death, a phenomenon appeared to her in the form of a meeting with the etheric body of the dead man.

Truly, the etheric body is more intimately connected with the manifold circumstances in which we are interwoven within the universe than the pictures we bear in our self-knowledge and in our consciousness.

• 1. “Tales” by Herman Grimm: “The Singer.”