The Rudolf Steiner Archive

Question: The principle of direct observation in teaching has been rediscovered in recent times. Now it turns out that when children leave school, they are helpless in the face of life when they are supposed to think. They have become stuck on the image as a result of direct observation.

Rudolf Steiner: This is an extraordinarily important pedagogical question of the present day, the question of the concreteness or the exclusive concreteness of teaching. Now this question is perhaps not so specialized, but can only be treated exhaustively by looking at the whole of pedagogical thinking. I would like to mention first of all that teaching in the Waldorf school is based on our knowledge of human development. The Waldorf school is certainly not a school of world view, but all the educational skill, all the educational methodology, all the educational handling of things that can be achieved from an anthroposophical state of mind should be put into practice to benefit the Waldorf school. In this practical respect, the insight that children up to about the age of six or seven imitate everything plays a major role. Children continue to imitate up to this age. This means that at this age, at kindergarten age, one should not actually teach in the usual sense, but should rely on the child's ability to imitate. You see, when you have been dealing with such things for decades, as I had to, you gain all kinds of experience. People come to you and ask about all sorts of things. Once a father came to me, very unhappy, and said: What should we do, our boy, who has always been a good boy, has stolen. - I asked the father: How old is the boy? - Four to five years. - Then, I said, we must first examine whether he really stole. - The examination showed that he had not stolen at all, the little boy, even though he had taken money from a drawer. He had only seen every day that his mother gave money to the delivery people from her drawer. He thought: if that's how mom does it, then it's okay - and he just took money from the drawer too. He bought sweets, but did not eat them himself, but gave them away. The child was simply an imitator, according to his age. What he did was simply an act of imitation. The point is that you don't actually lead children of this age to do anything that they are not allowed to imitate. Then begins the age of life that starts with the change of teeth and ends with sexual maturity, which is the actual elementary school age. This elementary school age simply demands – what is demanded today from some party lines must be set aside, the factual must be brought to the fore – this age demands that the child learn to understand and act on the basis of authority. It is of very special significance for the whole of later life, especially for the education during the early years for later difficult times and for everything that can happen in life, that the child during this phase of life, from about seven to fourteen years of age, accepts something in terms of authority. This relationship of a self-evident authority of the teacher and educator to the child is something that cannot be replaced by anything else for the human being in his whole later life. It would be easy to find proof of something that cannot be acquired later in life if one has not had the good fortune to have a natural authority in one's life.

And so it is at this age that the question of object lessons arises. The extreme form of this teaching method, as it is practised today, has grown out of materialism. They want to put everything right in front of the eye. They believe in nothing but what is before the eye; so everything should be put before the child. But not only the difficulties you have emphasized arise, but also others that arise on the part of the teachers. Take the auxiliary books written for teachers, in which instructions are given for visual instruction. The banalities and trivialities that are dished up there are nothing short of outrageous. The instinctive tendency is always to push everything to the lowest possible level. This is the kind of object lesson in which the child is taught nothing more than what he already knows. This is the worst kind of teaching imaginable, which provides insight in this way. The best teaching is that which not only caters for childhood but for the whole of human life. If life is not such that one still has something to gain from one's school days in one's forties or fifties, then the teaching was bad. One must be able to look back on one's school days in such a way that there are living forces in this reminiscence. We also grow as our limbs grow and many other things within us are transformed; everything about us grows. When we teach children concepts, ideas and views that do not grow, that remain, and on which we place great emphasis, then we sin against the principle of growth. We must present things to the child in such a way that they are placed in the context of living growth. Again, we cannot do this with flat, banal object lessons, but rather when we as educators face the child, imponderables then come into play.

I often use an example like this: let us assume we want to teach a child a concept – one that can be derived purely from an understanding of child psychology at a certain age – the concept of immortality. One can make this concrete in natural processes, for example, in the butterfly in the chrysalis. One can say: the immortal soul in man is contained in it, like the butterfly in the chrysalis, only that it develops in a spiritual world, just as the butterfly develops out of the chrysalis. That is an image. One can teach this image to the child in two different ways. The first is this: one thinks, “I am the teacher, I am tremendously clever; the child is young and terribly stupid.” So I will set up this symbol for the child to represent this concept. I am, of course, long since beyond it, but in this way the child is to grasp the immortality of the soul. Now I am explaining this in an intellectualistic way. This is not the way to teach a child; not because what has been said is wrong, but because one is not attuned to the child in the right way. When I immerse myself in anthroposophical spiritual science, it is not an image that makes me feel smarter than the child, but a truth. Nature itself has created the butterfly emerging from the chrysalis at a lower level, and the process of passing through the gate of death at a higher level. If I bring what lives so vividly in me to the child, then the child benefits.

You can't just say that you should do it this way or that, but rather it depends on imponderables, on a certain state of mind that you yourself have as a teacher - that is the important thing. Difficulties arise when one stops at the flat illustrative teaching, which is becoming more and more impersonal; at the age when the teacher should play the important role as a self-evident authority, he withdraws. There are, for example, certain things that should simply be handed down to the child on the authority of an adult. You cannot teach everything to the child on the basis of direct instruction. Moral concepts, for example, cannot be based on direct instruction; nor on mere commandments. They can only be conveyed to the child through unquestioning authority. And it is one of the most significant experiences that one can have in later life, when one has absorbed something in the eighth, ninth, twelfth year, because a revered personality regards it as correct – this relationship to the revered personality belongs to the imponderables of . You reach the age of thirty, and with a certain experience it comes up from the depths of human consciousness; now you understand something that you actually took in twenty or thirty years ago, at that time on authority. This means something tremendous in life. This is in fact a living growth of what one has taken in during childhood. Therefore, all this discussion about more or less intuition is not so important. These things must arise out of the object itself. Also, the discussion about more or less thinking and so on, is not very important. The important thing is that teachers are placed in their proper place, that the human element is brought together in the right way in a school organization. That is the main goal. In real life – and the life of teaching and education is a real life – you can't do anything with curricula or anything that can be formulated in paragraphs. Because if three or six or twelve people sit down together, no matter what their antecedents are, what circle they come from, what education they have, they will be able to work out an ideally beautiful curriculum. If you somehow put something together in paragraphs from your own reflections, it can become ideally beautiful, the most wonderful things can be included. I am not mocking; it does not have to be bad, it can be extraordinarily beautiful and magnificent, but that is not the point. What matters is that in the school, which has a number of teachers, real life takes place; each of these teachers has his or her special abilities, and that is the real thing that has to be worked with. What use is it if the teacher can point out: this and this is the teaching goal? That is only an abstraction. What he can be for the children as a personality, in that he stands in the world in a certain way, that is what matters. The school question in our time is essentially a teacher question, and from this point of view all the more detailed questions, such as the question of teaching by demonstration and the like, should be treated. So can you, for example, teach children in an extremely effective way through teaching by demonstration? I must say that I feel a slight horror when I see these tortures with the calculating machines in a class, where they even want to transform things that should be cultivated in a completely different way into visual instruction. If you just want to go further with pure visual instruction, you will end up with clumsy children. This has nothing to do with phenomenology or phenomenalism: to develop proper phenomenalism, one must first be able to think properly. In school, we are dealing with pedagogical methodology, not scientific methodology. But we must know how closely proper thinking is connected not only with the brain and the head of the person, but with the whole person. It depends on the way in which someone has learned to think, on the skill in his fingers. For in reality, man thinks with his whole body. It is only believed today that he thinks with his nervous system, when in reality he thinks with his whole organism. And the reverse is also true: if one can teach a child quick thinking in the right way, and even presence of mind to a certain extent in a natural way, one is working for physical dexterity; and if one carries this quickness of thinking to the point of physicality, then the children's dexterity also comes to one's aid. What we have now established in the Waldorf school is much more important: instead of the usual visual instruction in manual skills, the children move on to self-forming, through which they get a sense of the artistic design of the surface. This then leads in turn to the mathematical conception of the surface in later years. This living into the subject matter, not through mere visual instruction for the senses, but through a living together with the whole environment, which is achieved for the whole person, is what we must work towards.

I just wanted to point out that such questions should be placed in the context of pedagogical thinking as a whole and that today we spend far too much time discussing the specifics.

Rudolf Steiner in response to other questions: What has been said and often emphasized before must be firmly held: the Waldorf School does not want to be a school of world view as such. The fact that it is based on anthroposophical soul-condition is only the case insofar as it is implemented in educational practice. Thus, what is at issue in the Waldorf School is the development of what can be achieved by purely pedagogical means from the anthroposophical movement. The Waldorf School does not want to be, and cannot be, a school of any kind that teaches a particular worldview. That is why the Waldorf School has never claimed – until now – to take responsibility for the religious education of the children in its care. What the one or other anthroposophist may think about questions of world view is not important. The point is that anthroposophy in the school and all that goes with it is intended to have an effect only in pedagogical practice. For this reason, the religious education of the Catholic children was handed over to the Catholic priest and that of the Protestant children to the Protestant pastor. Now it happened – this simply arose from the contemporary circumstances – that there were quite a number of dissident children who would actually have grown up without religion. For these children, religious education is now provided, but it is not considered part of the school, but rather it presents itself as free religious education alongside Protestant and Catholic religious education. We have at least had the success that children who would otherwise not have been admitted to any religious education at all now grow up with a religious life as a result. This is a free religious education that is taught by someone who understands it and is called to do so, like the others who teach Catholic and Protestant religion. However, it must be strictly maintained that the intentions of the Waldorf School are not to promote any particular world view. The aim is not to indoctrinate children with anthroposophy but to apply anthroposophy in practice. So questions on this topic are irrelevant. At the beginning we had to find an appropriate approach to what follows from practice. We have our views about how a seven-, eight- or nine-year-old child should be taught, and these are appropriate. We believed that we had to decide these things on the basis of purely objective principles. Now, of course, the Waldorf school is not an institution for hermits or sects, but an institution that wants to fully engage with life, that wants to make capable people out of children for the sake of contemporary, very practical life. Therefore, it is important to organize the lessons in such a way that, on the one hand, the strict pedagogical requirements are met, and on the other hand, it is important that the Waldorf school is not just any institution for eccentrics. I then worked out the matter in such a way that from the time of entering school until the completion of the third class, you have an absolutely free hand in the individual years, but by the time they have completed the third class, the children are ready to transfer to any school. From the ninth to the twelfth year, you again have a free hand, and then the child must be ready to transfer to any other school, and the same applies when they have completed primary school. We are currently setting up one class each year; what happens next remains to be seen.

As you can see, it is not a matter of working from party-political or ideological considerations, or anything like that, but purely of putting Anthroposophy into educational practice. The ideal would be that the children initially – because anthroposophy is only developed for adults, we have no children's teaching, and have not yet been in a position to want to have one – would not know that there is an anthroposophy, but that they would be kept objective and thus placed in life. These things cannot be achieved in the ideal; no matter how hard the teacher tries to remain objective, one child will live in a circle of parents and the other in a circle of parents; there are also anthroposophical fanatics, and their children bring anthroposophical mischief into the school, as well as all kinds of other things. It must be made absolutely clear that it can never be a question of the Waldorf School in any way being a school of world view or anything of the sort. It is not that at all, but it wants to make children into capable people in the immediate present, that is, in the life in which we are placed within the state and everything else, so that they are capable within it. It is self-evident that the Waldorf school does not bring the ideas of threefolding into the school. This cannot happen through the efforts of Waldorf education. No party politics are brought into the Waldorf school from the anthroposophical side.

Question: Isn't the methodology that the pastor uses somewhat opposed to the rest of the teaching? Isn't there a conflict here?

Rudolf Steiner: You can't achieve anything completely in life. It would be very nice if we could find not only a Protestant pastor but also a Catholic one who would teach according to our methodology. As I said, our school only wants to put pedagogical practice into practice, not a worldview. The other can go hand in hand with this. Now it is self-evident that in free religious education – because the question was asked about such education to be taught only by anthroposophists – our methodology is also used. We would very much like the Protestant and Catholic education to be taught in the same way, but we have not yet achieved that.

Question: What is the content of the material taught to anthroposophical children?

Rudolf Steiner: The material is determined in such a way that an attempt is made to take the child's age into account. This is what is always at the psychological basis. That is why it is important in all things that they are most effectively brought to the child when they are introduced at the exact age at which the child's inner being resonates most strongly with them. It is a fact that in the seventh or eighth year of life, little is achieved with objective gospel or Bible knowledge, and nothing at all with catechism knowledge. It is not absorbed by the child. This is an anthropological law. On the other hand, everything religious that can be directly formed from a certain shaping of natural processes is very well absorbed by the child at this age, all ethical and genuinely religious concepts that can be formed from natural processes. Above all, one can lead the child to religious feeling indirectly through images of nature.

It is only from the age of eight, or even closer to nine, that one can lead the child to the actual Christian feeling. Only then does he begin to grasp, for example, what lies behind the figure of Christ Jesus. The concepts that the child must be taught if it is to grasp the content of the Gospels are only really assimilated by the child in the course of time. It is good if it has a foundation and is only properly introduced to the content of the Gospels around the age of nine, and then gradually led up to the deeper mysteries of Christianity. It must be emphasized that this free religious education is, in the most eminent sense, a thoroughly Christian one, that is, the various denominations that take part in it are introduced to true Christianity. It is the case that if you are a teacher at the Waldorf School, you have come to this [Christian] conviction yourself, precisely from the anthroposophical point of view. You have come to Christianity from this side. You may put it differently, but children are introduced to real Christianity. Just as we leave Protestant and Catholic religious education to themselves, we also leave religious education from an anthroposophical perspective to them entirely. It has never been my aim to ensure that children attend these free religious education classes. They came in large numbers, but it is really not the aim to damage the external reputation of the school by making it happen in such a way that it could be said to be a school of world view. One does not want to be that at first. That is why we are careful about free religious education and only give it because it is requested.

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

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

The human being's attitude to the riddles of his own soul is quite different. These riddles are what he lives by, and what basically constitute mental health and illness, but which can also become physical health and illness. For the life of the soul is something extraordinarily complicated, however simple it may initially appear. What we carry in our consciousness during our waking hours from morning to evening – it is indeed scientifically recognized today – is only a part of our soul life. A large part of our soul life rests in unconscious or, I could also say subconscious depths; it rises to the surface in the form of vague feelings, of vague moods, and also of all kinds of other soul content, and forms what is an indefinite basic state of our soul life. But what takes place and surges up in this more or less indeterminate way in the depths of our soul life is intimately connected with what actually constitutes the happiness or suffering of our lives. And anyone who tries to penetrate into the soul life of a human being by anthroposophical means will soon notice how everything that surges up indeterminately from the depths of the soul is connected with the physical body, and then more and more our entire state of health, which makes us capable of living or unable to live, can depend on these subconscious soul moods.

Today, however, I do not want to speak to you in the way that this unconsciousness of the soul is currently spoken about very often, by simply placing everything that shimmers unclearly in consciousness into the great container of this unconscious and by having more or less vague ideas about how this unconscious or subconscious works. I have been speaking here in this place about questions of anthroposophical research for many years and therefore cannot start from the most elementary of this research today, but I would like to consider the questions of soul life in their very essence in the way that they are connected to the happiness or unhappiness of life. But to do that, we must enter into what, flooded with all kinds of elements that are initially unknown, can have a disturbing or calming, happy or sorrowful effect on human mental life, which we want to point out more or less clearly through today's reflections, and what lies in between.

Now, if we look at our soul life, even if only superficially, we find two clearly distinguishable poles: on the one hand, the life of the imagination, which encompasses everything that takes place clearly and brightly in our consciousness, and on the other hand, the life of the will, which, in a certain way, initially emerges from the depths of the soul in darkness and darkness.

We distinguish – as I have often mentioned here – in the ordinary course of a person's life between two states of consciousness, of which only one is actually a distinct state of consciousness: the waking state and the sleeping state. In the sleeping state, the conscious life of imagination ceases; the entire soul life sinks down into a more or less dark darkness. But when we look at our soul life in the waking state with complete impartiality, we can only speak of the fact that we are truly awake with regard to everything that is conceptual. We have, so to speak, taken possession of ourselves as waking human beings, in that we have filled our consciousness with clear images, with thoughts full of light. We also accompany our volitional impulses, we accompany our actions with thoughts. But even in the simplest movement of the human body, how the thought of consciousness is connected with what actually happens during a volitional impulse, during an action, remains completely dark. How dark it is, what actually happens inside the arm when I just raise this arm, when the thought that has the goal of raising this arm wants to realize itself, so to speak, wants to shoot in and voluntarily set the arm in motion.

What happens in our own organism eludes our waking consciousness just as much as what happens in the human soul from falling asleep to waking up, so that we actually have to say: It is the case for the human soul that even in the waking state we have an element of sleeping, that the state of sleeping constantly permeates us and that we are only fully awake in the act of imagining, in the experience of clear, luminous thoughts. Between these two states, between the, I would say, fully waking state of imagination and the will life immersed in darkness, participating in both, lies the life of feeling and of the mind. Our feelings permeate our ideas. We bring certain sympathies and antipathies from our feelings into our imaginative life, and in doing so we usually either connect or separate our ideas. We accompany what flows into our will impulses with our emotional judgment, in that we perceive some actions as being in accordance with duty and others as transgressions of duty. And because we experience a certain emotional satisfaction when we perform our duties or dissatisfaction when we fail to fulfill our duties or for some other reason, our emotional life flows back and forth between our mental and our volitional life.

But the real soul mysteries do not present themselves to the dull person who, in the manner just described, devotes himself to the life of ideas on the one hand and to the life of feeling and the life of will on the other, but these soul mysteries emerge as man becomes more and more aware and aware. And even then the riddles of the soul do not arise in full consciousness, but they belong to the more or less subconscious experiences of the human being. Man never becomes quite clear in his consciousness as to the actual origin of the moods and dispositions of his soul life, which so influence his daily happiness and daily suffering. One must seek out and clearly express that which lives unclearly in the consciousness. And this is what I ask you to bear in mind first of all when I make the following remarks: that I will be obliged to express something in clear words that never lives in this clarity in the consciousness, but that is present in the soul life, healing and causing illness, that the person feels without being able to bring it to consciousness. And because this is so, the riddles of the soul are not merely theoretical, they are riddles of existence that are thoroughly experienced.

When man devotes himself to the life of imagination — as I said, I am speaking clearly about what is only felt vaguely, what is never fully brought to consciousness — he feels something like the vanity of his own existence. The life of imagination is an experience of images. The life of imagination is something that fills up during our waking day-to-day life with what we receive from the outer world in the way of impressions and perceptions. What we experience from nature forms the content of our imagination, it lives in us, it is what we draw up out of our memories. But we are aware: Yes, you are active in that you process your ideas in your ideas, in that you separate and connect the ideas; you are active inwardly, but you do not have your activity fully present in your mind; what is present in your mind is basically a reflection of the outer world. We know that we have to base our imaginative life on this external world. What we have is merely a picture of the external world; we live in pictures when we live in our imaginations, we do not feel fully alive in our imaginative life.

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

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

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

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

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

It must be said again and again: the soul riddles are not the same as those we feel in nature; the soul riddles are those that are experienced inwardly, that flood up from the deep undercurrents of the soul and that must first be interpreted. That is why all science – which of course, as I have already emphasized here, has nothing to object to in its legitimate field – knows little about the actual mysteries of the soul. We see it – and I would like to cite two examples of this – in all of modern scientific thinking, how helpless science, which celebrates such great triumphs in other fields, actually is when it comes to the soul life, despite the fact that the greatest riddles of existence are connected to this soul life of man. I would like to recall two examples, which, however, I am convinced are deeply significant of what is there and of what is scientifically necessary in order to penetrate into the actual realm that the human being experiences as a soul mystery.

Almost half a century ago, the great physiologist Du Bois-Reymond gave a speech at the 45th Naturalists' Conference in Leipzig that must be referred to again and again, although it has been discussed extensively and is now almost forgotten and has disappeared from the discussion. This speech was about the “limits of knowledge of nature”, and Du Bois-Reymond rightly states, on the one hand, that the material world is the limit of knowledge of nature in its essence. He says: Into the realm of matter the human spirit cannot penetrate. It penetrates into the outer observation of the outer sense phenomena to the revelation of material existence, but it cannot state what matter itself actually is. Du Bois-Reymond states this as the one limit. As the other limit, he states that of human consciousness; but today this is nothing other than that of the human soul life. He says: With the most perfect knowledge of nature, one cannot even gain any idea of how the simplest sensation in the human soul comes about. Even if one knew quite clearly how atoms of carbon, hydrogen, nitrogen and oxygen move in the human brain, one would never be able to fathom from a clear insight into these movements how the simplest sensation - “I see red”, “I smell the scent of roses” - comes about, that is, how the first elements of mental life come about.

And Du Bois-Reymond is actually completely right in this statement. There is a second limit for external natural science here, except that Du Bois-Reymond's conviction is precisely the one that must be overcome through anthroposophical research. Du Bois-Reymond believes that the boundaries of knowledge of nature are the boundaries of all science. Therefore, he says: If one wants to penetrate into this realm of the spiritual and soul, one must do so by means other than scientific ones, because where supernaturalism begins, where, in other words, one enters the realm of the spiritual and soul, science ends. Anthroposophical research seeks to defend the idea that science need not be limited to the external natural world, but can develop the means to penetrate into the spiritual and soul realms.

The other example I would like to give is that of an outstanding personality, Franz Brentano, who wanted to establish a psychology entirely according to the method of modern natural science. That was his ideal. I have discussed the whole situation underlying Franz Brentano's research in detail in the third part of my book 'Von Seelenrätseln' (Puzzles of the Soul) and would like to mention only a few principles here. Franz Brentano then tried to write a psychology at the beginning of the seventies of the last century. The first volume was published in spring 1874. The second volume was promised for the fall; it never appeared. The whole work was intended to be in four volumes; except for the first volume, nothing was ever published except individual attempts, which, however, are always only attempts. The whole work remained a torso. In the work mentioned, I have discussed why this had to be so. Franz Brentano wanted to conduct research into the life of the soul in the same way as in the natural sciences, and in this first volume one finds a remarkable confession by Franz Brentano. He says, for example: With this scientific research, it is possible to find one's way around the details of mental life in a modest way; one can indicate how one idea connects with another, how one idea separates from another, how certain feelings attach to ideas, how volitional impulses attach to ideas, how memory works, and so on. But if, as Franz Brentano says, it had to remain the case that one could only investigate these details of mental life, and if knowledge of the most important questions of human existence had to be bought with this strict scientific method, where would that get us? For Brentano finds justified the yearning that already lived in Plato, in Aristotle, in ancient Greece: to pursue that which can be investigated in detail about the human soul all the way to the great questions from birth to immortality. And it would be sad, says Franz Brentano, if, in the desire to be scientific in our exploration of the soul's life, we had to renounce knowledge of how the better part of the human being in us fares when the physical part is handed over to the earth at death.

And it can be seen from what Franz Brentano has expounded in the first volume of his psychology that his whole scientific yearning is to lead the individual questions, which basically have little to do with the wider public and which this wider public is willing to leave to the scholars, on a long path to the great questions of human immortality and the divine-spiritual content of the world, as reflected in the soul. But Brentano did not find this way out of his natural scientific way of thinking, and because he was an honest researcher by nature, he left the following volumes, for which he found no research path, unwritten until his death a few years ago.

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

I have often said that there are dormant, let us say, scientifically latent cognitive abilities in every human soul that must first be brought out of this soul, just as certain abilities must be brought out of a child through education. Those who have already matured for the ordinary cognitive abilities must train themselves in devotional inner soul exercises so that they develop those soul abilities through which not that which I have characterized on both sides as human, enigmatic soul - the experience in relation to the ideas, the experience in relation to the impulses of the will - but so that the human soul process becomes, so to speak, transparent, so that one can penetrate into what actually takes place in the human life of ideas and in the human life of will. For without penetrating into these everyday soul riddles, one cannot find the way to the great questions of human immortal existence and the divine-spiritual content of the world, in which the human soul also originates.

Now, in my lectures here, I have often described how a person can do inner exercises, purely soul-spiritual exercises, through which he awakens the otherwise dormant cognitive abilities to existence, so that they can really help him in his knowledge. I have pointed out how one can strengthen one's own power of imagination. Just as we strengthen a muscle when we use it continually in work, so we can strengthen our imaginative life when we, in the way I have described in detail in my book “How to Know Higher Worlds,” , when we direct this life of imagination in a certain direction through inner soul work, when we bring certain easily comprehensible images into the center of consciousness and thus repeatedly devote ourselves to this kind of imaginative work to which we would otherwise not devote ourselves. I can only hint at this in principle here, but you will find clear indications in the work just mentioned and also in the second part of my “Occult Science” that the imaginative life of the human being can become something quite different through such meditation and concentration exercises of thinking. I would like to say: without any kind of abnormal practice, but through the mere development of what is normal in a person's thought life, a stronger, more powerful thought life can be created.

And by generating this stronger imaginative life, by elevating oneself through meditation and concentration above that which is merely pictorial in our ordinary imaginative life, one comes to what I call in the books mentioned, the imaginative presentation rich in content.

This imaginative presentation lives with such inner vividness in the mere thought as otherwise man lives in his outer perceptions. But through this, one gradually comes to the point where the life of the imagination is no longer merely abstract, I might say merely pictorial, but through purely inward research — which, however, is pursued with the same seriousness as any scientific research — one makes the discovery that the soul, which could otherwise only fill its imaginative life with the results of external impressions, is inwardly filled with forces that, so to speak, shoot into the soul life. The images are no longer merely this light fluid when they are formed through meditation and concentration, but they are imbued and permeated with forces that I would like to call formative forces, forces that make up an inwardly spiritual-plastic element. And after a while one discovers that through this training of the life of imagination one grows together with that which the formative forces of the human body itself are; after some time one makes the discovery that the life of thought is, so to speak, nothing other than the rarefied life of forces of human growth. What gives us our physical body from birth to death in a plastically formative way is, I would say, in a 'diluted' state our imaginative life in ordinary consciousness.

We look at the newly born child. We know that in this newly born child, starting from the brain, the plastic forces are at work shaping the body. We follow the growth of the child, how it radiates straight from the plastic brain activity, we follow it to a certain point in human life on earth, until the teeth change, until around the age of seven. We will initially perceive this life of forces, which pulsates in man and is vividly active in him, as something indeterminate. On the other hand, by powerfully developing our life of ideas through meditation and concentration, we are unconsciously led to the same element that has been vividly working in us from our earliest childhood. And this is a significant discovery of the inner human life: that one can strengthen the life of the imagination to such an extent that one can make it so intense inwardly that one then feels oneself in it, in what the human formative forces are, what formative forces are in one's growth, in one's metabolism. However strange it may still sound to today's research, it is the case that it is possible to grow into what, so to speak, then takes us up as that which plastically shapes our outer physical body as its formative forces, by strengthening our soul life. One grows into reality through the life of the imagination; one grows into a formative element.

And in this way one gets to know what lies behind the mere thought process; one learns to recognize how a spiritual, with which one has now connected oneself, works in the human organism from birth to death. The life of thinking acquires its reality; the life of thinking is no longer the mere life of picturing, the life of thinking becomes a life of strength that is inherent in existence itself.

And only through such an insight can that which the undercurrent of anxiety and fear produces in the human soul be conquered from consciousness, so that it is indeed not a theoretical solution to the riddles of the soul that anthroposophy points to here, but a thoroughly inward, practical solution that can be experienced.

Anthroposophy must point out that, on the basis of its research, what lives in the human being, what, I might say, only appears to have become so rarefied as to emerge as our ordinary life of thought, but which in truth is the inner sphere of growth of our existence, can enter into human consciousness and be grasped through human consciousness. And on the other hand, when a person loses the main focus of their mental life and enters into a fearful undercurrent of this soul life, they can absorb the results of spiritual science anthroposophy through their mental life and can consolidate this mental life through the path of knowledge. Anthroposophy does not offer a solution to this soul riddle by putting forward a theory, but by putting a result in front of the human being that he can fully grasp with his common sense and that then - like giving weight - appears in the life of ideas for his consciousness, for his soul life, so that the soul mood, the soul constitution, can flow into it, solving riddles, which Anthroposophy seemingly asserts as mere knowledge about the life of ideas.

On the one hand, we can see how the human being is a formed being, how he appears as a whole in a certain form, how his individual organs are formed out of the spirit and how we — so that we can be free beings, so that we do not act only through these inner forces, but can surrender to free mirror images until our merely pictorial representations develop into something vividly formed. I explained this at the beginning of the nineties of the last century in my 'Philosophy of Freedom', by showing that man is a free being precisely because he can live in pure thoughts that are not connected with any external reality for his consciousness, that he can form his moral impulses in these pure thoughts. In relation to mirror images, one will be in the position of having to do something oneself if the mirror image is to change; mirror images do not determine one causally. A human being would never be free if he were determined by a reality in his ordinary consciousness. In his ordinary consciousness, ideas live as images, but he is not determined by them, just as one is not determined by mirror images. He is free. In order for him to be free, his life must be distinguished from that which permeates it in a plastic way as a growth force, as a body of growth, one could say, as a body of formative forces. But this life in freedom must be paid for by the person with the characterized anxious undercurrent in his or her soul life, and therefore, in his or her ordinary consciousness, the person must come to fully experience his or her sense of freedom, but also, as a polar opposite, to be able to counter this experience of freedom with what anthroposophy can give as a way of strengthening the life of ideas in the way indicated.

But if one continues along this path, one does indeed advance from what I would call the very rarefied, purely pictorial life of ideas to what is real reality, what lives in the human being in a formative way. It is not the physical body, it is not the physical organs, it is a supersensible force, but it is there. One grasps something that lies outside the physical body, and by simply pursuing the riddles of the soul in one direction, one penetrates into that which has a supersensible reality in man, independently of the human physical body. One advances to that which is prepared by birth or by conception as a human physical body, by mere hereditary conditions, by mere external natural facts. One learns to recognize how the inherited traits, which come from parents or ancestors, combine with the whole body, which is formed in the maternal organism, from the spiritual world, to create what one finds in life when one strengthens one's imaginative life.

One arrives, I would say, at one side of the question of immortality. One looks at what is immortal, what is eternal in human nature, because it penetrates from a spiritual world through conception and birth into what is humanly physical, and because it continues to have an effect during earthly life as the inner plastic formative power with which we connect by strengthening our thought life in the manner indicated.

In this way, anthroposophy offers the perspective that someone like Franz Brentano was looking for. Brentano also began with an investigation of thoughts, but he left thoughts as they are in ordinary consciousness. He confined himself to merely registering what was present in ordinary consciousness. It is only by strengthening the life of thought through meditation and concentration that this life of thought leads to the inner, plastic formative power, and it really leads along the path that begins with the grasping of the simple everyday thought and ends with the spiritual-soul that lived in the spiritual and soul realm before birth, before conception, and that has connected with the hereditary forces and the physical forces of the human body.

There is no other solution to the riddle of the soul than to really find this path from the simplest phenomena of everyday life to the great riddle of existence.

So far, I have pointed out what a person can achieve in relation to their thoughts. There he comes to what, so to speak, drives the human being out into space, what vividly permeates the human being's spatial corporeality, what is lived out in form, what, as I have indicated, descends from the spiritual world and flows into the outer form of the human being, and also into the form of his inner organs. But this is only one side of human life, and the soul also participates in the other side of human life. Just as we can develop our thinking through meditation and concentration, we can also develop our will, not in the sense of strengthening it, but in the sense of making it more devoted and spiritualized.

This can be achieved by, in a sense, tearing the life of the will away from its everyday nature. I have given many individual exercises. Spiritual science is no easier than research in an observatory or in a clinic. These exercises would have to be practised for years, but I would like to pick out just a few to suggest the principles. It can happen that [this breaking away] by the fact that one, which works in ordinary thinking as a will - because in thinking there is always a will, the thoughts are shaped by the will, the thought is only one side, in the life of the soul is always the will is interwoven with the thoughts and the thoughts with the will - that one tears this element of will, which lives in the thoughts, away from its usual course, which adheres to external physical facts, by, for example, presenting something backwards. Let us say, for example, that instead of presenting a drama from the first act to the fifth, we present it backwards, starting from the last scenes and working back to the beginning. We then proceed to present external facts backwards. For example, one can imagine one's usual daily life in reverse, proceeding in as small portions as possible, from evening to morning, even to the point of imagining going up a staircase in such a way that one imagines it as going down backwards from the top step to the penultimate step and so on.

Because we are accustomed to thinking in the same direction as external facts unfold, thinking actually plays a passive role for us in relation to the will that unfolds in it. It becomes actively inwardly active, permeated with inner initiative, when we train it through such exercises as retrospection, where we tear it away from the course of external facts and make it rely on itself. For if we reinforce what we achieve in this way through careful and energetic exercises with a truly serious self-observation, observing what we do as a person of will as if we were standing beside us and observing ourselves piece by piece in our development of will, or even if we were to proceed to action, if we were to do exercises with the express purpose of making a resolution and then executing it with iron energy exactly, so that we live completely in the element of will. I just wanted to mention in principle such exercises that not only tear the will away from external facts, but also from its ties to the body itself, that make the will independent, spiritualize it. Then we actually come to a development of the will in this way, so that we experience ourselves with our soul life, which now develops the will, outside of our body. It is a momentous experience. But only through this do we begin to understand what the will is. In ordinary life, the will is bound to the organs. We see it unfold as we move our limbs. We observe the processes, the effects of our will, only through our thought life. We see into it when we have detached it from the body, when we experience it in itself, when we become completely one with it. Then it is permeated by an elevation of the power that is otherwise also bound to our physical organism, permeated by the power of love. And that devoted element in our soul life is developed into a transparent, bright clarity, which - I would say dark, as an emotional life of will in love - rode towards us.

I know how little people today want to accept love as a force of knowledge. In ordinary life it is not; but when it is so developed that the will is no longer rooted in instincts, in drives, in emotions, but that it lives in the purely soul realm, apart from the body, then this will is actually only recognized in its essence, and then it shows itself as something quite different from what the thought element has shown itself to be. The thought element, in its intensified form, has shown itself to be that which shapes in a constructive way, which, I might say, allows an organ to flow out of an organ, which culminates in human reproduction. The thought element unfolds as the plastic activity, from the soul into the human body. The will element unfolds in the body in such a way that, when it is recognized separately from the body, one can see how it affects the body. The physical body is not shaped plastically, but rather the plastic form is reduced, dissolved, atomized, made to flow. The element of will is what continually — please do not misunderstand me — I would like to say, again burns the formed elements of the human being, lets them go up in flames, spiritually speaking. The expression is meant figuratively, but it means something very important.

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

Just as we first get to know the spiritual-plastic element of the human soul through the sculpture of thinking, which moves into the physical body through birth or conception, so we learn to recognize how the will-like element dissolves the human body, but in dissolving - as I said, figuratively speaking - pure spirituality emerges from the flame. We get to know the soul's departure from the body. In this way we learn to understand death through the dissolution of the will element. We learn to understand what happens to a person in death because we learn to understand what happens in a person in everyday volitional decisions. The everyday volitional decision brings about a kind of burning process in the physical body, but it is out of this burning process that our inner soul life emerges. What we feel inwardly as soul could not be there if we were always merely body, merely shaped in a plastic way. The plastic must be broken down, flow, and from the flowing of the plastic, from the ever-continuing destruction of the bodily, the experiencing of the soul arises. And we comprehend the departure of the human soul from the physical body at death, which, summarized into a single moment, represents that which is always represented in the unfolding of the will to the spirituality of the soul. Just as I experience my will in the present moment, how it forms a kind of process of combustion, dissolution in the body, how through this destruction the spiritual comes to life in the human body, so I learn to recognize how the other destruction of the body in death, which is nothing other than the last effect of the will hidden in the body, how the spiritual returns to the spiritual and soul world.

This is what leads us from anthroposophy into the riddles of the soul in a living way. Anthroposophy is not intended to be a theory; it certainly wants to provide knowledge, but not theoretical knowledge. It wants to provide knowledge that nourishes the soul. And in this way it can present the individual daily experiences of the soul being before the spiritual eye; it can then proceed from these individual experiences to the great questions of soul life.

Allow me to go into one detail so that you can see what is at the very basis of what anthroposophy is meant to bring to the riddles of the human soul. Allow me to give the details of human memory.

Once one has attained the intensified life of imagination that I have characterized, and once one has also become acquainted with how the plastic is continually being broken down by the life of will, then one also sees the inner soul processes with transparent clarity for the first time. One sees how the human being stands in relation to the outer world, how he receives his impressions from the outer world, how he then forms ideas and thoughts about these outer impressions, how after some time - or even after a long time - he brings up these ideas as memories from certain backgrounds or how they also arise of their own accord, as one says today, as “free-rising” memory ideas. For anyone who wants to look at the human soul with an open mind, the mere emergence of these memories heralds a significant psychological puzzle. It can be said that, in a very curious way, people have spoken of what the essence of memory actually is. People have imagined – and sometimes still do today – that impressions are evoked by the senses, then they are passed on through the nervous system, and finally they are transformed by the power of imagination. These images then enter into certain depths of the soul and come to the surface when they are remembered. Now, no person who thinks impartially can form any clear idea about how these ideas, when we do not have them, are supposed to go for a walk down there in unknown depths of the soul's life, only to come up again through arbitrariness when they are either needed or want to lean against something that appears as a new perception, as a new impression of the outside world.

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

And what do we now see with regard to what I have indicated? We see how the outer impressions stretch for miles, how the whole process continues and how, in fact, what I have described as the formative, plastic element of the intensified life of thought, works in the ordinary process of perception as a continuation. I perceive outwardly, but it is not only the abstract thoughts that I have in my ordinary consciousness that work in me, but also what is merely fathomed through spiritual science, that works continually; this plastic quality in the perceptions works down into the depths of the human soul and body. And then, when this has happened, when the thought has taken shape in the depths of the soul and body, then the human being moves on to something else. A volitional decision is at work here, the will is active, but the spiritualized will is present. In that part of the human being that is connected to the external brain, this will unfolds, it builds by dissolving the plasticity of the brain, what the impression has built up for the ordinary consciousness, so that we have spread an outer brain surface, if I may express myself roughly, over substrates, but where the plasticity continues to have an effect.

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

You see, in this way the life of the soul becomes transparent; one learns to recognize it in its interaction with the life of the body, in the interaction of the spiritual with the bodily and with the soul; one learns to recognize it in its inner plastic structure, in its continuous extinguishing, burning away through the will element. And by learning to understand every single moment of life, one learns to grasp in these currents of life what the great questions of life are. One learns to recognize from the thoughts what moves into physical life at birth, one learns to recognize from the will what moves out into the spiritual world at death.

In this way, the results of anthroposophical research appear to penetrate from the details of life to the enigmatic essence of the human soul.

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

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

There is no need to fear that someone who approaches the so-called solution of the soul's riddle from this point of view might one day, as if it were a fait accompli, present the solution as a completed insight, so that the soul might then fall into lethargy and carelessness towards its own life. No, the soul poses the riddles that I have mentioned today as the living, as the experienced soul riddles, in every moment of life, and in every moment of life we need the results of spiritual research anew, which have a balancing effect on that which arises so mysteriously from the dark depths of the soul. What I have called the anxious undercurrent of human soul life and the wrathful undercurrent are nothing other than the inner call of the human soul not to take itself for granted, but to accept itself in such a way in its full ongoing experience that this human soul is constantly a mystery to itself, that it constantly needs the solution to this mystery. And it is precisely such a continuous solution to the mystery of the soul that anthroposophical research seeks to offer, linking it to the reality of existence in such a way that one can say – if I may use a trivial comparison – Just as a person in their physical life is a being that must constantly take in nourishment, that cannot be satisfied with a single intake of nourishment because they consume this nourishment, because they combine this nourishment with their life process, so it is with what is offered to us by anthroposophy as the result of the soul's riddle. Its intense inner effectiveness eludes us if we do not constantly contemplate it, if we do not constantly progress. Because we are dealing here with a reality, not with a theory that can be learned and memorized, as with the reality of nourishment, we are dealing with something that must penetrate the ongoing process of life through anthroposophy.

And it is true. The human being will become aware of the following when dealing with the results of anthroposophy in relation to the riddles of the soul: learning – as strange as it may sound, it is a truth that anyone who deals with anthroposophy can experience with regard to the riddles of the soul – basically, you cannot learn anthroposophy; you can let its results approach you, you can read books, listen to lectures; but if you do not continually experience what you have absorbed in this way, if you do not, in a continuous process, just as one continually connects the bodily substances of the external world with the bodily processes through the process of nutrition and metabolism, one connects that which is presented in anthroposophy with the human soul, with the soul process. If this is not continually introduced into this bodily process, one will see that it loses its significance for the soul, just as the physical loses its significance for the body if it is not continually introduced into this bodily process. And just as hunger and thirst express themselves physically in the absence of physical nourishment, so a fearful and morbidly angry nature that wells up from the depths of the soul expresses itself when it is influenced by a real knowledge of the spiritual significance of the life of the imagination and the will. And if a person advances by always being able to cultivate in his consciousness, as a nourishment for his soul, what anthroposophical research gives him, then he finds what he needs to balance his soul life, what he must feel and experience as a continuous living solution of the soul riddles that are also continuously alive.

And it must be said again and again: although the fact that one allows and examines what is set out in the books mentioned above can lead one to embark on the path of independent anthroposophical research, anthroposophy does not depend on every person being able to verify what is presented in anthroposophy by following this path. Even if one does not do this, one can still use one's common sense to find what comes to light in anthroposophy reasonable or unreasonable. A person can use his or her common sense to follow what the anthroposophical researcher claims without becoming an anthroposophical researcher himself. But apart from this common sense, a person has something else. A person, even if he is a layman in the physiological or biological field, does not know the chemical composition of his food; but he tests what food really is for a human being by consuming it, by combining the forces with the forces of his bodily processes. In this way, he can unite the results that anthroposophy offers him, and the way in which it solves the soul's riddles, with his soul life, and he will find that it satisfies him soulfully. And what, in essence, are soul riddles in front of this anthroposophical forum? Soul riddles, grasped in their vitality, are nothing other than the expression of soul-spiritual hunger and soul-spiritual thirst. And the solution of soul riddles is basically nothing other than the assimilation of true spiritual content, true spiritual beings, which unite with the human spirit and with the human soul life. And so, I would say, spiritual saturation, which must continually repeat itself, is the solution to the riddle of the soul. The more vividly one grasps the process and the more one realizes how anthroposophy seeks to reach into every aspect of practical life, how it seeks to take root in the most mundane things and reach up to the great riddles of existence, by introducing the human being to the divine spiritual source of existence, by leading him to his own immortality, the more one will realize that anthroposophy cannot be theory, but something that can be experienced.

From this point of view, anthroposophy tries to have an effect on the most diverse practical areas of life; from this point of view, it has tried to shape what I have often presented here as the founding of our Waldorf School by Emil Molt, that is, something that is done in the practical social sphere.

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

But people would take note of such things – and they would be taken note of if anthroposophy were not so misunderstood – as happened, for example, here in Stuttgart at the anthroposophical Congress, where Dr. von Heydebrand, in a lecture that was also printed, used Waldorf education to explain the one-sidedness of mere external experimental psychology. Not because opposition should be taken against this experimental psychology – it will be possible to appreciate it in the right way in its own field with its own results, if on the other hand what is explored in such an external way can be combined with what can be achieved spiritually and soulfully through anthroposophy. For it is through anthroposophy that what works spiritually and soulfully out of spiritual and soulful worlds in the physical body of man is understood. But in this way, all external research can be enlivened, as can education, medicine (this too has been discussed here in earlier lectures), and social life.

Here, too, I would like to refer to a fine example in the lecture given by Emil Leinhas at the above-mentioned congress – which is also available in print here – which explains what economics, which has been developed purely on the basis of imitated natural science methods, cannot achieve. A start has been made here on a real recovery of social life that comes from the spiritual and soul realms. And what is the reason for this in the end?

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

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

In this way one learns by touching the human being what has entered into the human being through birth or conception in such a way that it initially points back to earlier earth lives to the state in which, in all primeval times, the outer cosmic was so little separated from the inner human life that it required not repeated earth lives but a continuously progressing spiritual-soul-natural life in order to bring about progress. One learns to look at repeated earth lives, at spiritual-soul lives lying between them; one learns to look into the future until a state where man will again have connected himself so strongly with the spiritual that the repeated earth-lives lose their meaning - in that man rises to the spiritualization of his existence, I might say, with an experience that rises out of the mere inanimate into spirituality.

One is led to the true solution of the riddle of the world through the solution of the riddle of the soul; one rises to the human soul, to the cosmos. But through this one attains living knowledge, living insight, which, as I have already indicated, is spiritual nourishment. But through this, knowledge as it is presented by anthroposophy becomes a real inner support for the soul in the element in which life wants to falter. Security, support and orientation in life can be found by seeking the spiritual nourishment that comes from anthroposophy. It brings us back to ourselves, transforming it into inner support, giving our inner balance an inner center of gravity. And in the difficult moments of life, when we are often in danger of sinking into misfortune, we can also find support in a mood of the soul that is carried inwardly by the full consciousness of the spirituality that fills the human being, when we become fully aware that the life of thought is not in vain, that it can find reality in the power of the soul to shape the world in a plastic way, and that the will is that which always gives this plastic shaping of the soul power. that the life of thought is not in vain, that it can find reality in the power of the soul and the world, and that the will is that which brings this power of the soul back to the spirit again and again. This gives support in the difficult moments of life, it puts life on a firm foundation and leads in the right way to the end of life.

And so, here, in reference to what has been said today, we can be reminded of the saying of an old Greek, pre-Socratic sage, who, out of an initially intuitive realization, speaks the weighty word: “When the human soul, freed from the body, soars into the free ether, it is an immortal spirit, freed from death.”

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

First of all, I must apologize for not being able to give the following explanations in the language of this country tonight. So I ask you to receive them in the language I am accustomed to.

Now, anyone who is unbiased and anyone who experiences the life of the present with an alert mind and an alert heart feels that we are living in a time that puts severe obstacles in the way of people. Times have become difficult. But it would be a mistake to think that the causes of today's difficulties can be found only in the external world. What confronts us in the external world — especially since this external world is composed of the actions of human beings themselves — ultimately has its roots in the depths of the human soul. We do not always see how man's strength, confidence, efficiency and especially his grasp of life fade away if he cannot form a view of life out of the spiritual and soul foundations of his being, a view that gives him inner strength as such.

As I said, we do not always realize this, especially because we do not know how even the physical powers of man, which we apply in the outer world, ultimately depend on the soul life that permeates and flows through our whole being. Therefore, anyone who is interested in our ascent in the broad orbit of our present civilization – for it is not a matter of individual narrow fields – must come from the joyful human heart. to enter into the life of the human soul, to ask how forces can arise from the deepest inner being for work, for looking around in life, for forces in general, in order to be able to go the paths of life in an appropriate way.

And if we want to look at the conflict that is actually unconscious in many people today, it still confronts us in the way the conflict appears, on the one hand, to our heads and, on the other hand, especially to our hearts, in the insights and impressions that we can gain from the scientific world view that has grown over a series of centuries.

This scientific worldview has celebrated triumph after triumph and has transformed all of modern life. Everything we encounter in the outside world today, especially if we live in cities, is a result of today's scientific thinking, as it has developed over centuries.

But this scientific thinking is contrasted with another, that which arises from the needs of the human breast, indeed, of the whole human being, as the moral, as the religious world view of man. If we take a brief look around at the development of humanity, we have to admit that the further back we go in this development, the more we find that in older and older times, people derived everything they thought they knew from a moral, from a religious world view. When he looked out at nature, he believed he perceived guiding and directing spiritual entities behind natural phenomena everywhere. And when he looked up at the stars, he believed that the formation of the stars, the movement of the stars, was directed and guided by divine spiritual entities. And when he looked into his own soul, looked into his own being at all, then he thought to himself that this divine-spiritual guidance and direction continues; he assumed that when he himself moved an arm, when he went about his daily life, the divine-spiritual guides were actually at work in him.

The ancient man did not really have a view of nature as we have it today in such magnitude. This is evident from many details. Consider, for example, what close connection there was in ancient times between human thought, illness, and even death, and what was called sin. It was believed that man could only fall ill for moral reasons. In particular, it was believed in ancient times that death was imposed on the human race as a result of the original sin. Wherever you looked, you did not see natural phenomena in the way we see them today; you saw the rule and work of divine spiritual powers, whose realm in the human race itself is the moral world view and to which one turned one's heart, to which one turned one's mind when one wanted to feel oneself in one's spiritual-eternal core, in the bosom of the divine world.

Alongside this moral and religious world view, there was no natural world view. And in the present day, humanity has only retained the remnants of what was handed down to it from ancient times in the form of a moral and religious world view, without a natural world view.

Today we have a magnificently developed view of nature, and we have included human beings in this view of nature; the 19th century has learned to reflect in particular on how the human being is formed from natural foundations, how he has gradually developed from lower animal forms. The 19th century – and to an even greater extent the beginning of the 20th century – has learned to reflect on how what we carry in our limbs, our ability to live, is basically the natural consequence of heredity. Modern times have placed the human being in the natural order. Everywhere we see natural laws that we cannot think of in connection with anything moral.

The way plants grow, how electricity and magnetism work through natural processes, how the development of animals, yes, how the physical development of humans happens: into all that, into which natural science has brought such clarity, moral thoughts cannot be introduced at first. And even if man can have his intimate joy, his deep contentment, yes, in a certain sense, an aesthetic devotion to nature, he cannot have a religious devotion to the world order, especially to the nature that science presents to him today.

And so modern man has come to see the true, the existing, the only thing that has reality, in nature. But in his heart, the urge for a moral world order still struggles to the surface, the intimate need to be connected to something that, as a supersensible force, stands in opposition to all that is sensual in nature, the urge to be able to feel religiously in the face of powers that cannot speak to people from within the laws of nature. And more and more, this modern man is losing his way in maintaining the old traditions from a moral, from a religious world view; more and more, he finds them in contradiction to what a newer view of nature gives. Thus, the modern man stands in discord, as he looks at the world, which is completely interwoven with natural laws, which has taken its beginning from natural laws, which, according to his hypothesis, must take its end according to natural laws.

And above that stands that which he says actually makes him human in the first place; above that stands moral sense, above that stands religious devotion. And man stands there with his anxious riddle of existence: Am I able to give reality to that which I bring out of my moral sense, since nature gives it no reality? Am I able to turn my religious sense towards something that it can strive for in truth and honesty, since this sense cannot turn to that which only appears to it as natural law?

Thus this man feels as if his moral ideals, his religious feelings, were beginning more and more to hang as abstractions in an airless space, as if they were doomed to be buried and lost in the merely natural-law universe when the earth comes to an end in a kind of heat death.

In this way, the man of the present age is placed in a state of profound conflict. He is not always aware of this conflict. But something else comes to his attention. He becomes aware that he does not know his way around the world, that he has neither the strength nor the joy to work in the world. And often, in order to have at least some support for his sense of morality and his sense of religion, he turns to all kinds of old world views, to all kinds of old mystical or, as they are also called, occult world views. He warms them up because he cannot find any evidence of the supersensible in man and the world from what surrounds him today.

Nevertheless, it is possible to find this supersensible in the world and in man. And how it can be found is what we want to talk about this evening.

Between what is purely moral and purely religious, and what is natural and sensual, there has always been something in the middle that comes to the surface in people during their lifetime. In older times, when the world was viewed only morally or only religiously, it was seen differently. But still, even today one can only place that which is in man in a one-sided way into the mere natural order.

There are three things in man that, I would say, fluctuate back and forth, oscillate between that which is felt to be supersensible and that which is merely natural. It may seem strange to you that I am emphasizing these three phenomena in human nature; but you will see that it is precisely these that, when transformed and metamorphosed, will lead us to a consideration of supersensible knowledge and world views.

The first thing we encounter in a human being, when he, I would say, has to go through his first experiences of life as a very young child in the struggle with his environment, is that he fights for this own situation out of his nature, which is not yet given in the world: the upright walk, the stand.

The second thing that man finds himself in is learning to speak. And only through speaking – anyone who is able to observe childhood uninhibitedly knows this – does the gift of thinking develop. To orient oneself in the world so that one does not look down to the earth like an animal, but looks freely out into the universe to the stars, to be able to carry one's own inner being out to one's fellow human beings in language , to bring the soul life into the world in the form of thoughts: an older world view perceived this as something that, in a sense, is given to man down here in the sensual world as a gift from the supersensible. The connection between the supersensible human being and the supersensible world was perceived by looking at these three characteristics of human nature. That man is so constructed that out of his build the upright walk, the looking out into the heavens, arises, that an older worldview, which looked at the moral and religious of the world order, saw as a gift of divine spiritual powers that worked in man. And learning to speak was seen even more as a gift of these divine spiritual powers.

Never in the early days of human development was it otherwise than that man said to himself: When thoughts take hold within him, then angelic spiritual beings live in these thoughts. — It was only in the course of the Middle Ages that man began to discuss whether his thoughts were only his own creation or whether divine spiritual powers within his bodily organization live out in his thoughts.

Thus in ancient times these three gifts were regarded as something that comes into man from supersensible worlds and lives and breathes there. Therefore, these three gifts, which come to man during his childhood, have been used as a starting point when one wanted to direct the person, who stands on the earth and lives on the earth and has to do his work on the earth, up to the powers of the moral, religious world order.

I will now disregard those exercises that an even older humanity, for example, has done by regulating the breath in order to gain knowledge of the external world through the supersensible. I will look back on views and exercises of humanity that lie far before Christ, but are not exactly the oldest, and which were based on these three characterized peculiarities of human nature.

There we see how in the Orient, where in older times there was a powerful striving for a knowledge of the divine-spiritual, man first of all wanted to develop that which lies in the power of his orientation, that which lies in the power that leads him as a child to become an upright being looking out into the vastness of the world. Look at the positions and postures prescribed by the wise oriental teacher for his pupil, because he, as an adult, is tackling in a different way what becomes the orientation of the gait and the orientation of the posture in the child. It was said: When the child learns to walk upright from crawling, then the Divine-Spiritual enters. When the student of the Oriental sage crosses his legs and rests his upper body on the crossed legs, he takes up a different position. And when he then becomes fully aware of this position, the spiritual-soul world can have an effect on him, as it has on the child, inspiring him to walk upright. And when man, instead of learning to speak as is the case in the sensual world, turns speech inwards, then he turns this gift of God into a clairvoyant and clairaudient power, so that he can thereby connect his own supersensory with the supersensory of the world.

That is why in ancient Oriental times, the recitative-like speaking of certain sayings, which were called mantrams, was associated with a certain breathing discipline. These mantrams were not spoken out in order to communicate with other people , but were directed inward, so to speak, vibrating throughout the human organism, directing inward that which we otherwise express outward in speech, so that the whole human organism participates in the power and potency of these mantric words. And what the child poured out into speech, through which it communicated with people, as a gift from the supersensible that had become his, the disciple of the Oriental sage poured into his own body. For him, the words did not vibrate outwards alone so that he could communicate with the other person; for him, the words vibrated down into the lungs, vibrated further into the blood, vibrated in the blood with the breath up into the brain. And just as the one who listens to our language feels the beat of our soul, the sensation of our soul from the words, so the Oriental sage sensed the supersensible of the world from what vibrated as a word in his body, from this supersensible experience of the mantric word.

And when the child develops thinking out of speech, this Oriental sage, as a third stage, developed not only a thinking that was only within him, but also a thinking that was outside of him, through the supersensible that he sensed through the mantric word, through the mantric verse. For just as our soul vibrates out to the other person in ordinary language, so the world vibrated in through the inner word that he experienced. And what spoke to him was not another person, it was not human thoughts; what spoke to him were world thoughts, it was the spirit, the supersensible of the world, which poured into his own organism as a supersensible being.

In ancient times, people sought to bring the supersensible world of the human being into relationship with the supersensible world of the universe. And everything that has come down to us in the way of religious and moral worldviews, everything that lives in tradition, comes from the connection that human beings once established between their own supersensible world and the supersensible world of the universe.

For a certain period of time, man has ceased to experience the divine-spiritual in the world. Teachers who sought their way into the supersensible parts of the world became increasingly rare; and people who had a need for such teachers and who wanted to listen to what such teachers had to say in order to draw their own soul nourishment from it, became increasingly rare. For a while, man went through an epoch in which everything that was to develop in him, including his soul and spirit, was to be in the closest connection with his body, with his physical body, with his sensuality. For that older human being, who felt completely secure in a moral world order that was not within him but permeated the world, who felt completely secure in a divine world that completely absorbed nature, this human being would never have been able to come to freedom as such - to that freedom that of the own I as a firm point of support within man; to that freedom which does not derive the action that man performs directly from the Divine-Spiritual, which works in man and actually acts in man; to that freedom which seeks to find the impulse for action in man himself.

Humanity had to come to this sense of self, to this experience of freedom, and it has come. But now we stand at an important turning point in human development. We have lost the old connection with the divine. And even those who, as I have already indicated, want to revive the old ways in every possible way, look to Gnosticism and Oriental occultism for consolation for what they cannot find in the scientific view of the present. No, the view of life I am speaking of here is often slandered to the effect that it also seeks to revive only the old Gnosticism or Orientalism. But that is not the case. This world view is based on the idea that we can find the way into the supersensible from the same strictly exact way of thinking that we apply today in our knowledge of nature, if only we strengthen and sharpen it in the right way.

However, what I have just characterized as the trinity of special qualities in human nature, and which in older times was regarded as gifts of the moral-divine world order, appears to the modern man, on whom the scientific world view has a powerful and convincing authority, only as a natural, sensual gift. And so it is taken for granted today – and from a certain point of view it is quite right to do so – that the particular structure that results from the human way of life, which has grown out of the animal way of life, can be used to derive the different organization of the individual human limbs and thus to understand the upright gait as arising from purely natural conditions. One seeks to understand language from the natural organization and from the connection that this natural organization of the child has with the older human being. And one also seeks to understand thinking itself, the cultivation of thoughts, as something that is connected with the human organization.

How could we not? After all, natural science has shown that people's thoughts are very dependent on their natural organization. It only needs this or that part of the human brain to be paralyzed; a certain part of the thought activity can fail. We see everywhere how human mental activity can be impaired, even by the application of toxic substances that work in the human body. The habit of looking at everything scientifically has placed this trinity – orientation of the human being in the universe, learning to speak, learning to think – in a natural sensory world order in a natural sensory way. And from there, other things have been placed in such a world order.

Now, what a person becomes for this earth, initially through his birth, or, let us say, through his conception, can be seen to emerge from a mere natural order. On the one hand, one can look ahead, to birth, and one can see in birth and heredity everything that pulsates and energizes us humans. But if we look at the other side, the side of death, then we can clearly see, if we are willing to be just a little unprejudiced, how what we are as human beings is not taken up by nature, but is extinguished, as the flame of a candle is extinguished. Thus it appears to modern man as if he himself is given by nature through germ life and inheritance. But it must also appear to him that at the end of his life on earth, he cannot see himself in the continuity of nature, as if nature were not capable of absorbing his human essence, but only of destroying it. Therefore, the great riddle that was once the riddle of birth for people in older times, when they had a moral and a religious world view, has become the riddle of death for a later humanity and still for us today. The riddle of birth has become the riddle of immortality.

For in the time when people were able to look into the divine spiritual world in a discerning way, in a moral and religious sense, and were able to relate the supersensible world of man to the supersensible world, the question arose: How did man come down from the spiritual worlds in which he used to live to this earth? What was a natural event in the life of the germ at birth was seen only as the outward expression of this descent from the divine spiritual worlds into physical life on earth. Birth was the great mystery. What is man to accomplish here on earth? That was the question. Today man looks in the other direction, toward the side of death, when he wants to pose the great mystery of the true nature of his innermost human core.

And we can look at the same mystery from yet another side. Indeed, one can believe that the moral impulses of man arise from the natural instincts that are born of the blood, of the flesh, of the nervous system, of the whole human organization, through a certain perfection, and one can also derive certain religious feelings from the existence of such moral impulses. Thus, to a certain extent, we can deduce the origin of morality and religious feelings from the natural order of the senses.

But we need not speak of the retribution of moral or immoral acts. That leads too much into the egoistic realm. Yet we can say that whatever we accomplish morally – if we believe only in the all-encompassing sensual order of nature – would otherwise fade away powerless in the world. The question arises: The smallest manifestation of electrical force has its definite consequence in the universe – that is according to the view of natural science; what arises morally out of us should have no consequences in the universe?

In this respect, too, we look to the other end. We can, if necessary, see moral impulses as highly developed drives and instincts, but we cannot recognize the significance of moral impulses for the future from a purely naturalistic worldview.

A part of humanity today consciously faces these questions. And whoever consciously faces these questions must turn to that which is being discussed here as anthroposophical spiritual science. A large part of humanity unconsciously faces these questions, feeling more. We can no longer fully follow the old religious traditions that have been handed down to us, because we instinctively feel that they must have emerged from old insights. — They did not emerge from a belief that people are being talked into today! All religious beliefs have arisen from ancient knowledge, from such a connection of the supersensible in man with the supersensible of the world, as I have characterized it to you before. But we cannot go this old way again today. Humanity has since adopted other forms of development. Otherwise it would not have been able to go through that path, I would say that intermediate epoch, in which it gained the feeling of I-consciousness, the experience of freedom. It would not have been possible for it to live entirely in the physical human body if it had not been organized quite differently in this intermediate epoch than in those older times, when those who, through the use of body positions, mantrams and the world thoughts revealed to them, have brought tidings to mankind of the way in which the human soul, the human inner being, is connected with the supersensible world, how man is an ephemeral being only as a body, but as a soul, an imperishable being, an eternal entity.

If a person today were to attempt to seek the connection between the supersensible in his nature and the supersensible of the world in the same way as, let us say, the followers of Buddha, if he were to seek world-thoughts revealed in the inner Logos through special bodily postures, the singing of mantrams, and , in the inner Logos, sought to reveal world thoughts through special physical postures, the singing of mantrams and words of a similar nature, and if, through all this, he wanted to reach the supersensible, then as a modern man, who has developed his physical body in a completely different way than an older humanity, he would only be able to bring his physical body into disorder and not direct it upwards to the supersensible. The earlier human body, which could be permeated by exercises in the way I have described, did not yet have the firmness, the inner consistency, from which a strong earth-I-consciousness, a strong earth-freedom experience arises. The human organism has become more consistent. If a more exact physiology, such as that given by the anthroposophical spiritual science referred to here, were recognized today, it would be known that in the newer human bodies the solid components, especially the salty ones, are more intensively developed than they were in the bodies of the ancient humans who could do such exercises for higher knowledge as I have described. Therefore, the modern human being must relate and connect his own supersensible with the supersensible of the world in a different way. The modern human being must seek the moral and religious in the world order in a different way than older times sought it.

The spiritual science of which I speak here therefore seeks to enter the supersensible world from two sides: firstly, from the side of thought, but secondly, from the side of will. From the side of thought, in that man experiences thought, which has indeed done him such tremendous service, especially in modern natural science in the observation and art of experimentation, not merely as a reflection of the external world, but learns to live with these thoughts in the quiet interior of the soul. In this way the modern man can develop a spiritual-scientific method, similar to the way in which the ancient man developed it through his mantrams, except that the mantrams were still something more sensual, while the modern man has something more spiritual in the mere development of thought.

I have described in detail in my books, for example in the book “How to Know Higher Worlds”, in the second part of my “Occult Science” and in other books, the long path one has to go through in order to arrive at a real spiritual science and thus to an understanding of the supersensible worlds. Here I would just like to briefly indicate the principle of how one can become a spiritual researcher today, quite appropriate for today's organization of humanity.

Not everyone needs to become a spiritual researcher, but individual people can become one. To a certain extent, however, everyone can at least become a reviewer of this spiritual research if they take on the exercises that I have presented in the books mentioned. But anyone who wants to become a spiritual researcher today no longer has to do so by chanting mantrams with the senses, but rather by purely supersensible exercise in thought.

Now, we have arrived at exact thinking today. When I look at the starry heavens in exact astronomy, we have achieved exact thinking in the physical and chemical realms. We are even striving for it today in biological research, in the study of living beings, and we feel particularly satisfied when we can explore the external sensory world in the way we are accustomed to orienting our thoughts when solving problems in mathematics. That is why the saying has been coined that only as much of real science of nature exists as mathematics is contained in natural science. And for this reason one speaks of exact natural science. Everything should be able to be surveyed in observation and experimentation in the same way that one surveys the problems when solving mathematical tasks. One speaks of exact science.

Exact clairvoyance, exact clairvoyance, is the subject of the anthroposophical spiritual science referred to here. If today's scientist researches the world in an exact way, the one who becomes an anthroposophical spiritual scientist does something equally exact, only in a different field. He gradually discovers that there are hidden forces in the soul that are not applied in ordinary life and ordinary science. He gradually discovers that it is really the case that in the child, in the very young child, the spiritual and supersensible and the physical and sensual still interact unseparatedly, but that then the child, so to speak, pours into the external sensory world that which previously lived in him in a supersensible form, through walking upright, through speech, and through thinking. Everything that wells up in the blood in the very earliest period of a person's life, everything that vibrates entirely in the organs, pours outwards as the person orientates themselves in the external world; it pours outwards in speech and particularly in thought.

But we can take it back again. The oriental disciple of the oriental sage sought to achieve what may be called the connection of the supersensible in man with the supersensible of the world, preferably by turning back to language. We, the more recent ones, have to turn the thought itself inward. We have to be able to say to ourselves quite seriously: We have come a long way in observing the outer nature. We have the exact thoughts of the star shapes and star movements. We have the exact thoughts of the electrical, magnetic, and thermal effects, as well as the sound and light effects. We look out into the world, and these exact thoughts within us reflect this world. As spiritual researchers, we must be able to refrain from all thoughts that lead us outward to the stars, to electrical, magnetic and thermal phenomena. We must be able to turn the power of thought inward, just as the ancient sage turned his mantric speech inward and thereby allowed the Logos of the world to reveal itself to him. With the same strength as externally through our senses - which are physical organizations and come to our aid so that we do not need to apply our own strength, the strength of the soul - we must rise to make thinking so strong in meditation that our thoughts, although they are only developed inwardly, become as vivid as the sensations of the senses otherwise.

Think about how alive it all is, how intensely it affects you when you hear sounds, see colors, and feel sensations of warmth and cold rushing through your body. Think about how gray and abstract the thoughts you retain of these experiences of the outside world are in comparison. And meditation consists of the fact that these thoughts, which only connect to the outside world in a gray and abstract way, which dawn on us as a result of passively observing the senses, are so intensified inwardly, so intensified, that they become exactly like sensory impressions. This is how you rise to a new way of thinking. While the thinking that one has in ordinary life and in ordinary science is such that one feels passive in it, that these thoughts are actually powerless, are only images that reflect the external world, one can through meditation, one can live in the world of thought, as one lives in one's growth forces, as one lives in hunger and thirst, as one lives in inner physical well-being. That is the result of meditation. One must only learn one thing in order to inwardly enliven the world of thought in such a way: one must learn to inwardly weave lovingly in thought.

If you want to become a spiritual researcher, you must practise this with the same devotion as you must practise for years in a physics laboratory if you want to become a physicist, or as you must practise for years in an observatory if you want to become an astronomer. It is truly no easier to become a spiritual researcher than it is to become an astronomer or a physicist. Anyone who pays even a little attention to what the spiritual researcher says can verify what the spiritual researcher says. But just as not everyone should become an astronomer in order to include astronomical findings in their world view, not everyone needs to become a spiritual researcher just because spiritual research is to become an element of our civilization and cultural life. On the contrary, the relationship between people that can arise from this and must arise in the not too distant future if the decline is not to become ever stronger, that social coexistence between people that will become necessary and, one could say, is actually is already necessary today, will be substantially invigorated when that trust in turn enters into the social life of people, whereby one knows: anyone who speaks from the depths of his soul about the spiritual, supersensible worlds, because he has risen to them as a spiritual researcher, deserves trust.

Where souls can relate to each other intimately in this way, and where the intimacies of the supersensible world are shared in the supersensible being of the human being, those forces will live in such a social order that they alone will in turn strengthen our social life. Therefore it is completely unfounded and actually arises only from human egoism when someone says: I will not accept the findings of anthroposophical research into the supersensible until I see the things myself. Every human being is predisposed to accept the truth rather than the untruth. Not everyone can explore the supersensible world, just as not everyone can paint a picture. But just as everyone can absorb an artistically painted picture, so too, because the whole person, as a fully human being, is predisposed to the truth, everyone can recognize the truth of spiritual science, as it is meant here, not on the basis of blind faith but on the basis of inner experience. This spiritual science itself can only be attained by meditating and concentrating within the life of thinking itself, in this way progressing from ordinary abstract thinking to pictorial thinking, to such thinking that is inwardly alive. And in this thinking the thoughts of the world live. In this thinking the human being no longer feels as if he were shut up in his body; in this thinking he feels that he has taken the first step towards entering the supersensible world.

The older man started from something more sensual, from the inwardly directed word. The newer man must start from something more spiritual, from the inwardly directed thought itself, and in this way he finds his connection with the supersensible world and can speak again of this supersensible world. For these are not empty words, which arise when one enters in this way through inwardly animated thinking into the supersensible world and, with the supersensible in one's own inner being, experiences this supersensible of the world. Just as we are surrounded by the many forms of plants and animals in the sensory world, and as we are surrounded by that which shines down to us from the stars, so too, in a sense, the sensory world fades before the spiritual vision that arises from pictorial thinking, and a spiritual world opens up. One no longer beholds merely the sun in its physical splendor, one beholds a sum of spiritual entities, of which the physical sun is the physical image. One penetrates through the physically appearing sun to the spiritual sun-being. And in like manner, one penetrates through the physically appearing moon to the spiritual moon-beings. One learns to recognize how these spiritual beings of the moon guide the human soul from the spiritual and soul worlds through birth here into earthly life, where it accepts the body from the mother and from the father. One learns to recognize how the spiritual being of the sun contains the forces that lead the human being out through death again, and one learns to recognize the path of the human soul out of the supersensible worlds.

This knowledge is, however, deepened by the fact that one does not train the will through physical positions, as the ancient Oriental did, but that one trains the will in a similar way to how one has trained the thought to achieve an exact clairvoyance, as I have described to you. It was also a training of the will when one suppressed external orientation, crossed one's legs and sat down on them in order to perceive other currents of the world through the human body in a different position of the human body and thus to gain a perception of the supersensible. Modern man cannot do this. His organism has become different. The modern man must go to the will itself. What the ancient Oriental developed, I would say through a more physical way, through bodily postures – he also turned the body to the east, to the west, to the south – all that would be considered charlatanry by the modern man. The modern person must take their will into their own hands. And you will find in “How to Know Higher Worlds” and in “Occult Science” a whole series of exercises for self-transcendence, self-education, and above all for the cultivation of the will. I will mention just a few.

For example, if a person – who is otherwise accustomed to following only external sensory processes from back to front [from the earlier to the later] – rearranges his thinking, for example, in the evening, presenting what he has experienced most recently, then what he experienced earlier in the day and so back to the morning, when he thus presents the order of nature in reverse before his soul, then he tears himself away from this natural order with his thinking, which otherwise adheres to the course of nature, which goes from the earlier to the later. He thinks in the opposite direction to the course of nature. In this way, the will, which lies in thinking, is strengthened. This is especially the case when you dwell on trivialities, on details. Imagine, for example, that I went up a staircase today; I do not imagine myself on the lowest step, but on the highest step, then go back, imagine the whole ascent as a descent, tear myself away from what was really an experience, imagine it the other way around. In this way I strengthen the will, which lies in thinking. I can also strengthen this will by, for instance, taking my self-education into my own hands, by saying to myself: I have this or that habit; I will change it - in three years I must have a quite different habit in regard to something. And so there are hundreds and thousands of exercises that are directly exercises of the will, that directly aim at a change of the will, so that the will breaks away from that which is imposed on it by mere physicality.

In this way, modern man undergoes something similar to what the ancient man went through with his bodily position. For the reasons mentioned, we cannot go back to these old exercises. But in this way, modern man comes more and more into a direct relationship between his own supersensible and the supersensible of the world.

What I mean by this can perhaps be made clear by means of a parable. For example, the human eye: what actually makes it our organ of sight? Well, you can see from cataracts, which are a hardening of the lens or vitreous body, how the eye can no longer serve to see when the material takes hold in the eye. Certain parts of the eye must be absolutely transparent if it is to serve the purpose of seeing. It must, so to speak, be selfless if it is to serve the human being. Thus, if we strengthen our will in the way I have just described, our body becomes a spiritual and mental sensory organ – if I may use the paradox; in certain moments of insight, our body is no longer permeated by drives, instincts, desires, which make our body opaque, in a mental way, of course, but also in our lives. In relation to desires, instincts and cravings, it becomes as pure as the transparent eye is in relation to the material. And just as one sees the world of colors through the transparent eye, so one comes through the body that has become free of desires and cravings - it is not always, but it can be attuned to it by the one who has trained himself to do so through the exercises in the books mentioned has trained himself to do so - to the appearance of the spiritual world, the supersensible world, to which one belongs as a supersensible entity of man, which one is indeed within oneself.

In this way we get to know the truly supersensible in man himself. Once we have seen how it is with the human being when he has made his body transparent in the way described, when he lives in the purely supersensible world, then we have solved the riddle of death by looking, because we have life without the body in our vision. We know how to live when we have passed through the gate of death and laid aside our body. One knows how it is to live in the world without the body. In this way one gets to know one's own human supersensible being. And by getting to know one's own human supersensible being, how it passes through the gate of death in a living, soul-like way, one learns to recognize it as something that can be taken up by a supersensible world, just as it was released by the supersensible world at the moment of conception. When, through the living thought that is attained in meditation, one gets to know the spiritual world of the sun behind the sun and the spiritual world of the moon behind the moon, that is, those spiritual entities that lead the human being into earthly existence and those that lead him out of earthly existence, then one gets to know the supersensible world. And then we know how our living soul after death is taken up by the living beings of the world, the living beings of the universe, the supersensible universe. Just as our body is taken up by the world of the senses and called to death, so the human soul is called to life in the eternal by those beings whom we see through in the supersensible world.

We then recognize the path that human civilization has taken in this way as one that gives us the strength to attach a morality and a religion to the natural order of the world in the present, again in an equally exact way, through the cultivation of the will, which like solving mathematical problems, is practised in exercises, in mental exercises as I have described them, which lead to exact clairvoyance. This is how we recognize the path that human civilization has taken in this way, as one that gives us the strength to join a morality, a religion, to the natural order of the world in the present, again in our nature, in an equally exact way, through the cultivation of the will,

This is what we need today. This course of human development is also indicated in a grandiose way in the position that a real knowledge of the spirit can give to the Mystery of Golgotha in human development.

How was it, let me just mention it in a few words, immediately after the Mystery of Golgotha had taken place on earth, with those people who were the first to profess this Mystery of Golgotha? They looked at what they had been told had happened at Golgotha. They looked at what Jesus of Nazareth had experienced and they sensed that the divine spiritual Christ Being had lived in Jesus of Nazareth as a human being.

They sensed that this divine spiritual Christ Being had descended to them on earth to bring them something that they needed very much on earth. What was it that caused these first Christians to accept the wisdom of the Mystery of Golgotha so unreservedly? The fact that remnants of those old views still existed, saying: Man has descended from supersensible worlds through birth into earthly existence. In ancient times, when man still clearly knew this from his instinctive observation and from what his initiates, his teachers, told him, people sensed that there was a spiritual guide in the spiritual worlds who guided them down to physical earthly existence. But they felt, because they knew, that they had come down to earth as spirits, that they would also pass through the gate of death. And death had nothing mysterious about it, no terror for early humanity, just as - do not misunderstand the comparison, it is not meant to belittle man - as the animal also feels no mystery or terror of death.

It was only in the course of time that man learned to feel death. Death only became a mystery when man no longer had the mystery of birth, when he no longer looked up into the spiritual and soul worlds from which he had descended, when in the development of mankind the disposition arose that saw everything that we have in the birth process as merely natural - that is when the mystery of death came upon man, that is when the actual terror of death came.

This was not cured by theoretical knowledge, but it was cured by the Mystery of Golgotha being played out on earth. And people knew from the remnants of ancient wisdom that the Christ, who had appeared on earth in the man Jesus of Nazareth, was the same Being that guided human souls down to this earth from spiritual worlds. And the first Christians knew that the Christ descended to earth to give people on earth that which would lead them beyond the riddle of death. Therefore, we see the connection that even Paul has between the riddle of death and what was accomplished at Golgotha. We see that Paul makes it clear to people that they can only think beyond death as human souls if they can look to the Risen One, that is, to Christ conquering death.

Now, from older wisdom, the first Christians were still able - feeling more than clearly recognizing - to grasp the Christ as the one who descended to earth. The more recent spiritual science of which I have spoken to you this evening teaches people to look into the supersensible worlds through exact clairvoyance. This anthroposophical spiritual research will, by leading man to see beyond his body, when this body has become transparent in the way described and man experiences the world in which he has to live when he has gate of death. It will again point not only to the man Jesus of Nazareth, but to the divine spiritual Christ, who descended from supersensible worlds and can permeate the supersensible in man himself. From this permeation, from this power that Christ unfolds in him, according to the words of St. Paul: “It is no longer I who live, but Christ lives in me,” the earthly human being can gain the impulse to pass through death with Christ as a living soul , so as not to enter blindly into those spiritual worlds, where — as I have described it — he is received by the sun being, but to enter this spiritual world seeing through the light that Christ brought to earth.

In this way, such an anthroposophical spiritual science can take up religious-Christian life. In this way, religious Christian life will in turn be deepened by anthroposophical spiritual science. The last few centuries have brought us the greatness of science, which we see developing slowly, but in such a way that we cannot see any moral world order in it. Indeed, nature reveals itself to us all the more faithfully the less we moralize into it. However, just as we cannot really surrender to what natural lawfulness is as to something divine, so we will, by applying the exact method that we have learned in mathematics and in natural science to thinking, elevate thinking to pictorialness, to exact clairvoyance. And by applying the exact method to our will, educating ourselves, doing the most beautiful deeds for our self-education, we will not arrive at an outwardly charlatan magic, but at an inward, idealistic magic, and thus again link the moral to the natural, to the religious.

And ultimately, what does this anthroposophy of which I speak want? It wants to fill the deep abyss that exists unconsciously, at least for modern man, for all people who somehow experience the world, between the natural amoral world order on the one hand and the religious moral order on the other, so that in the future, in his life, in that which nature, sensuality, gives him through his body, the strong supersensible, into which world morality, not only the morality of humanity, flows, into which not only the natural order, but the divine order flows.

And with the cosmic-moral impulses that become his individual ones, with the penetration of the awareness of God given to him by his spiritually sharpened gaze, man will find his way into the future and solve those important questions and riddles which can already be sensed today, if one does not sleep, but with full, alert impartiality, looks at the world around and at that which can live in the human heart as an urge, as a hope from the present into the future.

The spiritual science of Anthroposophy, which I had the honor of speaking about here in The Hague last Tuesday and yesterday evening, does not just pursue cognitive goals, nor just the goal of deepening our knowledge of the human being in scientific, moral, and religious terms. It also has practical goals. And it was requested that I speak this evening about one of these practical goals, about the goal of education.

Since this spiritual science strives above all to achieve a true knowledge of the whole, the complete human being - the human being in relation to his physical, his soul and his spiritual being - it can also impart knowledge of human nature in practical life, knowledge of human nature in relation to all ages. And for the art of education, knowledge of human nature in relation to the child itself is, of course, essential.

The question of education is essentially a question of the teacher. It is a question of the teacher in so far as it concerns whether the teacher, whether the educator, is able to solve the human riddle in practice with the child. Perhaps it is in this riddle of childhood that we most clearly perceive the meaning of that ancient saying, which is written like a motto over human knowledge: the saying that the solution to the riddle of the world lies within man himself.

Many people are afraid that if a solution to the riddle of the world were pointed out, human knowledge would then have nothing more to do. But if one is of the opinion that man himself is the solution to all the countless secrets that the universe holds, so to speak, as the ultimate goal of this world development, then one knows that one has to seek the solution to the riddles of the world in man, but man himself, if one wants to get to know him, again requires immeasurable effort, immeasurable work, to gain insight into his nature.

If one is so inclined towards the human being in the world that an immortal is hidden in him, then one also comes to have the shy reverence for the child that one must have as a teacher and educator if one wants to approach this child in the right way.

Today, with regard to the knowledge of human nature, I will endeavor to refrain from the arguments that I have been making in recent days about the knowledge of the human spirit and the spirit of the world. I will try to express the spiritual-scientific content in the most popular terms possible, so that those of our honored listeners who were not present in the last few days can also follow the arguments.

The point is this: anyone who deepens their views on life through what can give them a real – not abstract – knowledge of the human soul and spirit sees, above all, major divisions in the life of the human being; they see that they have to structure the entire life of the human being into epochs. These epochs are not always regarded with the proper interest and deep insight that they deserve. But anyone who wants to have a truly human relationship with a child as an educator or teacher must have a thorough knowledge of these epochs.

We see such an epoch in the child's life coming to a close around the age of seven, when the child gets the second teeth. The person who is a judge of character regards these second teeth only as the external symbol of a significant change in the child's physical, mental and spiritual development. And anyone who is able to practise the art of education in a proper and professional manner will also see a change in the child's mental characteristics and spiritual abilities as the teeth change. Let us just consider the fact that a metabolic turnover also takes place in the human organism at a later age, that after eight or nine years we no longer have the same material composition, the same substances within us, that we had before. If we consider this, we must nevertheless say to ourselves: What happens in the seventh year during the change of teeth is a powerful development of strength that the organism does not repeat in later life and that is also not a one-off event or an event that occurs over a short period of time. Anyone who has an insight into the development of the human organism knows how everything is prepared in the most intimate metabolic processes during the first seven years of life, which then, so to speak, finds its conclusion, its end point, in the second teeth.

And with regard to the soul, we see how, for example, memory, but also imagination, works differently with these second teeth – above all in terms of its nature – than it did before. We see how memory previously developed to a high degree unconsciously, as if from the depths of the child's physical being, and how it later becomes more spiritual. These things must be delicately hinted at, for they hardly lend themselves to a rough approach.

But what is especially important for the educator above all is that the child in the first years of life, up to the change of teeth, is completely devoted to the outside world as an imitative being. The child's relationship to the outer world is based on the fact – I do not say this to express a paradox, but to describe something very real – that in the first seven years of life, almost in these seven years, the child is almost entirely a sensory organ, that it perceives the environment not only with its eyes and ears, but that its whole organism is given over to the environment, similar to the sensory organs in later life. And just as the images of external things and processes are prepared in the sense organs, which are then only mentally recreated within, so it is the case with the child's organism that the child, as an imitative being, wants to imitate inwardly everything it sees outside. It wants to give itself completely to the outside world. It wants to imitate within itself everything that presents itself outside. The child is a complete sensory organ. And if one were to look into a child's organism with the clairvoyant sense, with the exact clairvoyance of which I have spoken in recent days, one would perceive, for example, how taste, which for an adult is experienced on the tongue and palate, extends much further into the organism in a child. Thus, one does not err when one says: In the infant, for example, it is the case that he also experiences breast milk with his whole body according to the taste.

We must enter into such intimacies of the human physical life if we really want to gain the delicate knowledge necessary for the art of education.

And when we look at how the child is an imitator through and through, then we understand, I would say in every single aspect, how the child learns to speak. We can literally follow how the child is led to follow, step by step, through imitation, what is struck as a sound, and to make its own inner being similar to what is perceived externally. And we can look into all the details of the child and see everywhere how the child is completely a sensory organ, completely an imitator, completely devoted to the sensory world around it.

In this respect, we can understand the child in relation to certain things that should not be judged in the same way as in the older child or even in the adult. I will illustrate this with an example. A father once asked me - this really happened in real life -: “What should I do with my boy? He stole money from his mother.” I asked the father: How old is the child? The child was not yet six years old. I had to say to the father: He who really understands the child cannot speak of theft here; the child had – as it turned out in the conversation with the father – seen daily how the mother took money out of the drawer. The child is an imitator; it also took money because it saw her do it. The entire action is exhausted in imitation, because the child did not attach any importance to having some of the so-called stolen money himself. He bought sweets with it and even gave them to other children. Hundreds of such examples could be given.

The mental life of the child after the change of teeth presents itself differently. We see how the child begins to give itself not only to sensory impressions, but to live completely within these sensory impressions and to make itself inwardly similar to what it sees around it. The child now begins to listen to what is said to it in words. But what the child encounters in its environment is needed in such a way that it is carried by the human personality. Therefore, we may say: until the second dentition has changed, the child is an imitative being; from the second dentition onwards - and this essentially lasts until sexual maturity - it becomes a being that no longer imitates but follows what comes to it through the imaginations of the personalities around it. And the teacher and educator must above all ensure that what he says to the child actually becomes a norm and guiding principle for the child. With the change of teeth, the imitative life transitions into a life in which the child, through his natural sense of right and wrong, wants to follow self-evident authority.

All teaching and education in this second phase of life, from the change of teeth to sexual maturity, must be geared towards this natural sense of authority. At this age, the child learns to recognize as true that which the beloved, authoritative personality presents as true. What is beautiful, what is good, is felt to be sympathetic by the child or followed in dependence, in authoritative dependence on the beloved educational personality. And if we want to teach a child something between the ages of seven and fourteen or fifteen that will be fruitful for the child throughout his or her life, then we must be able to clothe everything we teach the child during this time in this authoritative element.

My dear audience, anyone who, like me, was able to refer yesterday to his “Philosophy of Freedom”, written more than thirty years ago, will not assume that he wants to focus too much on the authoritarian principle. But anyone who loves freedom above all else, who sees in freedom the self-evident law of social life, must point out, based on a true understanding of the human being, that the period between the ages of seven and fourteen is the time when a child thrives solely by being able to draw strength and inspiration from a personality that it perceives as a self-evident authority. Thus we would like to say: in the first seven years of life – this is all approximate, more or less – the child is an imitative, intuitive creature; in the second seven years of life, from the change of teeth to sexual maturity, the child is a being that listens to its human environment and naturally wants to be placed under an authority.

Anyone who, like the anthroposophical spiritual science referred to here, follows the development of the human being in terms of body, soul and spirit, knows what an enormous significance it has for later life, and perhaps even for old age, if the human being was able to reverence, even if only in the form of a special education for a short time. For example, if one was able to hear about a personality highly revered in the family when one was eight or nine years old, and to really absorb some of that reverence through hearing about them. And then the day approaches when one is supposed to see them for the first time. That day when everything is clothed in shyness and reverence and one expectantly gets the door opened to see this personality for the first time. If one knows how such an experience works, when the soul, in relation to authority, is surrendered to the outer world, as in the first years of childhood the whole human being is surrendered as a sense being — then one knows what a benefit one does to the child during the sculptural age when one lets him experience a great deal of this shy reverence for the self-evident authority.

One must observe such things if one wants to become an educator or teacher out of knowledge of human nature. Then one will consider above all that the human being is not only a spatial organism, in which the individual limb of his body stands in spatial interaction with some other distant limb, but that the human being is also a temporal organism. Knowledge of human nature cannot be acquired without being oriented towards the human being as a time organism. If you take any limb of the right hand, it is in interaction with every other limb of this spatial organism in the human being through an inner overall organization. But if you look at what a person is first in childhood, then in later childhood, in the period of youth and maidenhood, in adulthood, in declining age, then in old age - then everything is intimately connected in time. And anyone who, as an educator and teacher, only looks at the child's present life, at the eight- to nine-year-old child, is not fully fulfilling their duty. Only those who know that what they do for the seven- to eight-year-old child continues to have an effect in the temporal organism, which is a unity - from the child, from the middle-aged person, from the elderly person - and that what that which is kindled in the soul during childhood continues to work, but becomes different, metamorphosed: only those who can form an idea of the way in which this changes, transforms, can educate in the true sense of the word.

I would like to give you an example. You see, it is considered so important that a child understand everything that is taught to him with his still-tender mind. This contradicts the principle of self-evident authority. But anyone who only wants to convey to the child what it can immediately grasp with its delicate mind does not consider the following example. It means a great deal if, in one's eighth or ninth year, one has accepted something as a matter of course and authority as true, beautiful, good, that an honored authority describes as beautiful, good, and true, and one has not yet fully understood it. In the thirty-fifth year, or perhaps even later, it comes up from the depths of the soul. One has become more mature in the meantime. Now one understands it, now one brings it up, now one illuminates it with mature life experience.

Something like this – when, at a later age, one understands out of maturity what one had previously accepted only out of love for authority, when one feels such a reminiscence coming up in later life and only now understands it – something like this signifies a flare-up of new life forces, an enormous principle in the soul, of which one is just not always fully aware.

In another way, I can make it even clearer what I actually mean by the principle that one should educate in such a way that what one brings up works for the whole of life. You know that there are people who enter into any environment where other people are and work like a blessing just by their presence. They do not need to exert themselves much in speaking, their words are breathed out, warmed through by something that has a blessing effect on other people. As a rule, these people will be of mature or advanced age, and will be able to exert such a blessing effect through their mere presence in a very special sense.

Those who study the human being not only in the present moment, but really throughout their entire life – which is a difficult study. In physiology, in the ordinary study of man, it is easier to study only the present moments or short periods of time. But those who whole human life, knows how such a blessing effect, which comes from later in life, is usually connected with the fact that the person in question was able to worship, to look, to look devoutly at another person as a child. And I would like to express it paradigmatically by saying that no one who has not learned to fold their hands as a child can effectively use them to bless in old age. Folded hands in children contain the spiritual seeds of hands that bless in old age. The human being is not only a spatial organism, but also a temporal one, and everything is connected in the temporal life, just as the individual limbs are connected in the spatial organism in interaction.

Anyone who fully understands this will also avoid teaching the child such concepts that cannot be changed in later life. It is so easy for the teacher or educator to be tempted to approach the child with the greatest possible certainty, to give him or her concepts and ideas with sharp contours. This would be just like putting the delicate hands of the child, which are still to grow and change, in brackets so that they cannot grow. Just as the child's physical organism must grow, so too must the forces of growth inherent in what the teacher, the educator, has taken into his soul. We can only bring this into the child if we also shape the education and teaching artistically during the compulsory school age.

By way of illustration, I would like to point out how we at the Waldorf School - which was founded a few years ago by Emil Molt in Stuttgart and which I run - incorporate this artistic principle into our teaching. I can only give you a brief sketch of it today.

For example, when teaching reading, we do not assume that we can directly teach the child what letters are. These letters are, after all, something quite alien to human nature. Just think of how, in earlier times, there was a pictographic writing, a pictographic writing that arose primarily from the fact that what had been perceived was imitated in the picture. In this way, writing was very close to what was perceived. Writing had something directly to do with the human being. In the course of the development of civilization, the forms of letters have become detached from the human being. There is no need to study history to such an extent that the old pictographic script is brought to life again in school. But it is good for the teacher to let their artistic imagination run free, to let the children draw and paint forms that reflect what the child feels, in which the child lives.

Thus, at the Stuttgart Waldorf School, we do not start with learning to read or learning to write in the usual way, but rather artistically, with painting and drawing. We develop the forms of the letters out of this drawing, and in fact we always develop out of the artistic realm first. We also let the children work with paints, even though this is more difficult and must be developed out of the dirty. We begin with the artistic realm and develop writing out of it, and only then reading. And in this way an artistic quality should permeate the entire lesson.

This can happen right up to the point when the children learn arithmetic, if the teachers are there for it, those teachers who have become experts through a real deepening of their own soul treasures by absorbing the guiding forces of a real anthroposophical spiritual science into their minds, into their knowledge, into their feelings, into their will. Those who have assimilated spiritual science in this living way can work from the spirit to transform all teaching into an artistic activity. But when the teacher of this childhood stage becomes completely artistic in his dealings with the child, then he works not so much through what he knows, but through the nature of his personality. He works through his individuality. And the child receives through this in his mind something that has the power of growth in it, just as the physical organism has the power of growth in it. Later on, in one's thirties or forties, one is then in a position not only to think back, as if remembering, to the fixed concepts one was taught at school and which one should recall. No, these concepts have grown with one, have changed. This is how we must work as teachers; we must be able to treat the child as an educator.

In this way we exercise authority, but at the same time we work in the truest sense of the word for the freedom of the child; for we must always be clear in our own minds that we are true educators only when we can also guide in the right way those people who will one day be more capable than we are as teachers. It could well be that we find ourselves teaching in a school, let us say in a class with two geniuses. And if we as teachers are not geniuses ourselves, we must educate the children in such a way that we do not hinder the development of their genius. If we educate in the sense and spirit that I have just mentioned, that we artistically bring to the child with our personality what it needs, just as in earlier years it needed to imitate what it perceived through the senses, so now it needs that what we ourselves are as teachers, then we will be no more of an obstacle to the forces that may not even be in us than a mother carrying the germ of a child within her is an obstacle to genius if she is not a genius herself. We become custodians of the child's qualities and will not be tempted to impose on the child what we ourselves are. That is the worst educational principle, to want to make children into an image of ourselves. We will not be tempted to do so if we acquire knowledge of human nature in the sense of spiritual insight, and if the child is a mystery for us to solve at every stage of life.

My only regret is that we cannot yet have a kindergarten so that younger children too can be educated in these principles. We are not yet able to do so for financial reasons. But those who are teachers at the Stuttgart Waldorf School feel how what is revealed in the human physical organism as soul and spirit through the gaze, through the physiognomy, through the word, through everything possible, makes use of the body — which is by no means neglected in this education — how it has descended from divine spiritual heights and united with what has become of it from the father and mother in the hereditary current through conception or through birth. Anyone who approaches the child with the feeling that this child has descended from the spiritual world to you, and that you are to solve its riddle from day to day, from hour to hour, has in his mind the loving devotion to the child's development that is necessary to guide this child through all possible imponderables on its path through life. And it is such imponderables – that is, those things that cannot be grasped in a rough and ready way – that are often involved in education and teaching. It is truly not only that which a systematizing educational science wants to accept as prevailing between the educator and the child.

I would like to illustrate what I mean with another example. Let us assume that a teacher has the task of teaching a child in a childlike, simple way about the immortality of the human soul. This must be taught to the child, who is between the change of teeth and sexual maturity and is preferably attuned to receiving images – not yet abstract concepts – and who wants to accept everything on the basis of self-evident authority, precisely through an image.

Now this image can be presented to the child in two ways. You can say: I, the teacher, am terribly clever. The child is still terribly foolish. I have to teach it about the immortality of the soul. I will use an image. I will say to the child: look at the butterfly chrysalis, the butterfly will crawl out of it. It will crawl out as a visible being. Just as the butterfly crawls out of the chrysalis as a visible being, so your soul will separate from the physical body at death, as from a chrysalis, and fly away into the spiritual world.

Of course I am not saying that this is philosophical proof. It is certainly not that. But a view can be taught to the child in this way. I can do it – as I said – the way I have just described it. I say, I know all this well, because I am clever and the child is stupid. I teach it to the child. It is a foolish comparison, but the child should believe it.

Now, my esteemed audience, you will not achieve anything by approaching the child in this way, because the child may remember it, but what you are supposed to achieve, raising the soul's level, filling the soul with a life-giving content, you cannot do that in this way. But it can be done in another way, if you do not say to yourself: You are clever as a teacher, the child is foolish, but if you say to yourself - forgive me for speaking so paradoxically -: Perhaps the child is even much cleverer than you are in the subconscious depths of his soul. Perhaps you are the foolish one and the child is cleverer. In a sense this is true, because who knows how the still unformed internal organs, namely the brain, are shaped by the still unconscious soul, the dreaming soul of the child, how an immensely significant wisdom is formed in the earliest years of childhood. Anyone who has an appreciation for such things, who is not a crude philistine and cannot appreciate such things, still says to himself: All the wisdom we acquire in life, no matter how beautiful machines it may produce, is not as far advanced as the unconscious wisdom of the child.

Teachers who work in anthroposophical settings believe that the butterfly can emerge from the chrysalis, because they say to themselves: I am not making this comparison, nature itself is making this comparison. What happens at a higher level, the release of the immortal soul from the body, is modeled in nature by the deity itself in the butterfly emerging from the chrysalis. If I imbue what I hold in front of the child as an image with my own feelings, then I give the child what is right, I give it life force with it. Nothing that I do not myself believe in with all my might can have the right effect on the child. These are the imponderables that should be at work between the teacher and the child, the unspoken, that which lies only in the exchange of feelings, the supersensible in teaching. If that is not there, then, I would say, only the gross, not the imponderable, is at work, and then we do not give the human being what is right for the path of life.

I wanted to use these things to point out, above all, how an artistic element, I would like to say a pious mood towards the human being, belongs in education and teaching. This is particularly evident when we turn our attention to the religious and moral education that we want to give the child. And here anthroposophical spiritual science, which I have had the opportunity to speak about here in The Hague during the past few days, shows us how, precisely in relation to the religious and moral element present in the human being, this temporal organism has its great significance for the whole human being and his earthly life. If we can gain insight into the attitude of the very young child, who imitates everything, towards his whole external world, and if we can put ourselves in this child's place, then we cannot characterize it other than by saying that the child is completely given over to the external world; he loses himself to the external world. Just as the eye loses itself in the outer world of colors and light, so the child loses itself in the outer world. The inner world dawns only very gradually. Out of dreams that are still completely absorbed in the outer world, more definite ideas gradually emerge.

Now, my dear audience, when you have truly appreciated this mood in the child, do you know what it is? It is in truth the pious mood, it is in truth the religious mood, placed in the midst of the sense world. However strong a tomboy the child may be in other respects, in relation to its relationship to the sense world, in relation to its devotion to the sense world, the child is religiously minded. It wants to be itself wholly what it beholds in its surroundings. There is not yet any religion in which the child finds itself. But this mood, which is present in the child especially in the first years and gradually fades away until the change of teeth, this mood, which is no longer present when the self-evident sense of authority sets in with the change of teeth, reappears in a remarkable way later on for the insightful teacher.

When children reach primary school age between the ages of nine and ten, the truly insightful teacher and educator may be faced with their greatest challenge. For it is then that they will notice that most of the children entrusted to them approach them and have a particular need for them, that they do not always have explicit questions but often have unspoken ones, living only in their feelings. These questions can take on hundreds of thousands of forms. It is much less important to give the child a specific answer. Whether one gives one answer or another is not as important as the content of the answer. What is most important, however, is that you instill the right trust in the child with the right feeling, that you approach the child with the right feeling at just the right moment, which for children always occurs between the ages of nine and ten.

I can characterize this moment in the most diverse ways. When we teach the child, we notice that before this moment, which lies between the ages of nine and ten, he does not yet properly distinguish himself from his environment, does not properly experience himself as an ego - even if he has long been saying “I” to himself. In this moment of life, he really learns to distinguish himself from his environment. We can now no longer just influence the child with fairy tales and all kinds of lessons, in which we bring the outside world to life. We can now already draw attention to the fact that the child distinguishes himself from the outside world as “I”.

But something else of fundamental importance occurs, which is deeply connected with the moral development. This occurs: in the early days of that epoch of life in which the child is subject to authority, he takes this authoritative personality as it is. Between the ages of nine and ten – it does not even need to be conscious of this, it can happen deep within the feeling, in the subconscious, as it is called, but there it is – the child sees itself forced, through its development, to look through the authoritative personality at what this authoritative personality itself is based on. This authoritative personality says: This is true, this is good, this is beautiful. Now the child wants to feel and sense where this comes from in the authoritative personality, what the knowledge of the good, true and beautiful is, the will in the true, good and beautiful. This comes from the fact that what I would like to say in the depths of the soul has been retained during the change of teeth and even afterwards, which in early childhood was, if I may use the strange word, a sensual-pious surrender to the outside world, because that has disappeared there in the depths of the soul and now emerges spiritually as if from the depths of the human being. What was sensual in the infant until the change of teeth, what as sensual is the germ of all later religious feeling towards the world, that emerges soulfully between the ages of nine and ten, becomes a soul need.

Knowing this, and reckoning with the fact that, just as one lovingly tends the plant germ so that it becomes a plant, one now has before one, in soul form, that which was once prepared in the child in a sensually germinal way, and has to be cared for in soul form, gives one a special relationship with the child. And in this way one lays the religious germ in the child.

Then the educators will notice that in later life, towards the seventeenth or eighteenth year, what has emerged as a religious feeling in the soul, that then emerges spiritually, that it is absorbed into the will, so that the person builds up their religious ideals during this time.

You see, it is extremely important to understand these things at the fundamental level if we want to educate and teach in a meaningful, truthful and realistic way. After all, nature has taken care of the physical organism of the human being, otherwise we might not be sure whether - especially if the people concerned are modern futuristic painters - people might even think of putting their ear in the wrong place or something similar. Such things could well happen if nature had not provided for the whole corresponding organization of the human being. So we, as teachers and educators, must take care of the time organism. We must not try to cultivate the religious sense of the child's soul in any other way than in preparation for the moment between the ages of nine and ten. We must handle this time body of the child with care. We must say to ourselves: Whatever religious feelings and concepts you teach the child before that remains external to him; he accepts them on authority. But between the ages of nine and ten something awakens in him. If you perceive this and direct the feelings that then arise of their own accord out of the soul in the religious sense, you make the child into a religiously true human being. There is so little real psychology of the age today, otherwise people would know where the false religious feelings and sentiments that are present in social life today come from: because it is believed that anything can be developed in a person at any age, because it is not known what exactly needs to be brought out of the child's soul between the ages of nine and ten.

If we organize the entire curriculum in such a way that by the age of twelve the child has absorbed so much from the natural sciences – entirely in keeping with primary school education and teaching – that he has an overview of some physical and botanical concepts and so on, not in a scientific but in a thoroughly childlike sense, then at this age, around the age of twelve, we can look at the child and the child treated accordingly – that conflict that arises when, on the one hand, we look up to the divine governance of the world, to which the child can be guided between the ages of nine and ten, and that contrast that arises when we only take note of the external – not moral, not divine-spiritual – unfolding of forces in the natural phenomena that manifest themselves before us. These natural phenomena present themselves to us without appearing to be permeated by moral principles, without our directly perceiving the divine in them.

This is what brought modern people into the conflict in the first place, which on the one hand directs the mind to the religious sources of existence, and on the other hand to knowledge of nature. Around the age of twelve, our knowledge of human nature tells us that we can gently address these conflicts in the maturing child, but that we are also in a position - because the soul-religious feelings are still so strong, so fresh, so full of life, so youthful, as they can only be in a twelve-year-old child, then to be able to guide the child in the right way, so that in later life he does not need to see nature itself as divinized, but can find the harmony between nature and the divine-spiritual essence of the world.

It is important that one allows this conflict to arise around the twelfth year, again taking into account the right development of the temporal organism in man, because it can be most effectively bridged by the forces that are present in the human soul at that time.

In turn, for anyone who is able to observe social life today in truth — not lovelessly, but with a genuine psychology — the art of education offers the insight that many people cannot overcome the conflict mentioned because they were not led into this conflict at the right age and helped to overcome it.

The main thing is that the teacher and educator know about the life of the human being in general, so that when they encounter an individual child or young person, they can recognize what is right at the right time and know how to orient themselves at the right time.

Religious experience also lies within the human being itself. We cannot graft it into him; we have to extract it from the soul. But just as we cannot eat with our nose, but have to eat with our mouths, so we have to know that we cannot teach the religious to a person at any age, but only at the appropriate age. This is something we learn primarily through a true knowledge of the spirit: to bring the right thing to the child at the right age. Then the child takes that which is appropriate to his abilities.

And when we look at this child development and know how everything between the change of teeth and sexual maturity is geared to the personal relationship between teacher and child, and how there must be something thoroughly artistic in this personal relationship , then we will also see that for the child it must initially be a kind of pleasure and displeasure, sympathy and antipathy, which in turn develops out of imponderables in the face of self-evident authority.

The teacher either talks to the child in stories, in parables – there are hundreds of possible ways – about what he finds morally good and what he finds morally evil. If he is really able to develop an artistic education, then the artistic element between the educator and the child works in such a way that the child, precisely through this inclination towards the self-evident authority, learns to look with sympathy to good and antipathy to evil, and that between about seven and fourteen years of age a moral sense develops in the child out of pleasure and displeasure.

It is completely wrong to try to get the child to obey rules during these years. We either enslave the child or make it malicious, stubborn, and rebellious against the rules. It does not understand why it should follow the commandments. But it can like or dislike what the self-evident authority finds right or wrong, good or evil, and it can learn to follow it with sympathy or antipathy. And this sympathy and antipathy becomes the self-evident content of the soul.

What develops in a scholastic way during this period of life, what has been established in the child's moral sense between the ages of seven and fourteen in the manner indicated, only comes to the fore in the seventeenth or eighteenth year as a volitional impulse, provided that the personality is present later on who, through his own enthusiasm for moral ideals, for beautiful human ideals, shines forth for the young person as a later guide in life - as a volitional impulse only appears in the seventeenth or eighteenth year.

Just as the plant germ is not yet the plant, but the plant germ must first come into being for the plant to arise, so too must the moral will in a healthy way be able to become the ripe fruit of the moral person in the sixteenth or seventeenth year, with all its strength, if the moral feeling has developed between the seventh and fourteenth year, in the process of clinging to the self-evident authority.

And what is the safest way for us to develop this moral sense? If we direct all instruction, all education, in such a way that the child learns to develop a feeling above all else. If possible, the education of even the very young child, long before the change of teeth, can take care of this if we direct this child in such a way that it learns to develop feelings of gratitude towards everything it receives in life. The feeling of gratitude is underestimated today. This feeling of gratitude connects people with the world and allows people to recognize themselves as a part of the world. If a child is guided in such a way that it can develop a clear feeling of gratitude for the smallest of things, then the child does not shut itself away in selfishness, but becomes altruistic and connects with its surroundings. Then one arrives at directing the lessons in such a way, even at school age, that the child gradually receives its physical existence, its soul existence, its spiritual existence, so to speak, in gratitude from the powers of the world, from the physical, from the soul and from the spiritual powers of the world, and that this feeling of gratitude spreads into a feeling of gratitude towards the world from whose bosom one has sprung.

Thus can the feeling of gratitude towards parents, educators, towards all the environment, be transferred into the great feeling of gratitude towards the divine rulers of the world.

This feeling of gratitude must be there before any knowledge that a person can ever acquire. Any knowledge, no matter how logically justified, that does not at the same time lead to the feeling of gratitude towards the world, is detrimental to a person's development, and in a sense maims them mentally and spiritually.

This is shown by spiritual science, which I have had the honor of representing here these days: that every, even the highest, even the most exact knowledge, can lead to feelings, but above all to feelings of gratitude. And if you have planted the feeling of gratitude in the child, then you will see that you have planted the soil for moral education. For if one has cultivated this feeling of gratitude and this feeling of gratitude proves to be compatible with all knowledge, then the child's feeling easily becomes one of love, as one must have it for all other people, and ultimately for all creatures in the world. One will be able to develop love most surely out of the feeling of gratitude.

And in particular, one will be able – again from that point in time, which lies between the ninth and tenth year of life – to gradually transform authority into an authority imbued with love. The teacher's whole behavior must be organized in such a way that this authority, which at first, I would say, is neutral in the face of love, becomes a matter of course, a matter of obedience, a free obedience when the child is nine or ten years old, so that the child follows in love the self-evident authority, in a love that it already awakens in itself, in a love that it already understands.

If one has developed feelings of gratitude and love in the right way in one's soul, then later on one is also able to bring the moral sense of the child or young person to the point where the person now life really sees that which is the very basis of his human dignity to the highest degree: he sees that which elevates him above the mere sensual world, above the mere physical world, which lifts him up to a truly spiritual existence.

In these days I have tried to describe the spiritual world from a supersensible knowledge in certain respects. The spiritual researcher can acquire knowledge of this spiritual world. But with our moral inner life, we also stand in a spiritual way in our ordinary life at all times when we feel the moral with the necessary strength and the necessary purity. But we achieve this if we teach the child a very definite knowledge of human nature. And we should not dismiss any child from the school that is the general school of life, the general elementary school, without a certain knowledge of human nature. We should dismiss the child only when we have imbued it to a certain degree – and it is only possible to this degree – with the motto: “Know thyself”.

Of course, this “know thyself” can be brought to an ever higher level through all possible science and wisdom. But to a certain extent, every elementary school should teach the child to fulfill the “know thyself”. To a certain extent, the human being should recognize himself as body, soul and spirit. But this knowledge of the human being, as it follows from real knowledge of the spirit, establishes a true connection between good and between human beings.

Why does today's recognized science not go as far as to recognize this connection? Because it does not fully recognize the human being. But just as one would not be a complete human being if one lacked blood circulation in some organ - the organ would have to atrophy - so one learns, when one really looks at the whole human being in terms of body, soul and spirit, to recognize that good is what makes a human being human in the first place, and that evil is something that comes from the human being remaining incomplete.

A child who has been guided through life with gratitude and love ultimately comes to understand that a person is only complete when they see themselves as the embodiment of the divine order of the world, of good in the world, in their earthly existence. If one has based moral education on gratitude and thus overcome selfishness in a healthy way – not through mystical-moral declamation or sentimentality – if one has transformed gratitude into love in a healthy, non-sentimental way, then in the end one will be able to young person who loves the world to the realization that the person who is not good as a whole person in body, soul and spirit is just as crippled in the spiritual as someone who is crippled in having one leg missing. One learns to recognize the good in the imagination, in the etheric knowledge of the spirit as the complete human being.

And so, just as if you were to find a diagram of the nervous or circulatory system, a fleeting glance at which resembles a shadow of the human being itself, so too, when you form an image of the good through intuitive knowledge, this is the model for the whole human being.

But here moral education unites with religious education. For only now does it make sense that God is the source of good and man is the image, the likeness of God. Here, religious and moral education will lead to man feeling - and incorporating this feeling into his will - that he is only a true man as a moral man, that if he does not want the moral, he is not a real complete man. If you educate a person in such a way that he can honestly feel that he is being robbed of his humanity if he does not become a good, moral person, then you will give him the right religious and moral education.

Do not say that one can easily speak of these things, but that they must remain an ideal because the outside world can never be perfect. Of course the outside world cannot be perfect. He who speaks out of the spirit of spiritual science knows that quite certainly and quite exactly. But what can permeate us as an attitude, in that we teach or educate, what can give us enthusiasm in every moment and with this enthusiasm brings us to be understood by the childlike soul, that we find the way to the childlike will, that lies nevertheless in what I have just hinted at - in a true knowledge of human nature, which culminates in the sentence: The truly complete human being is only the morally good human being, and the religious impulses permeate the morally good human being.

Thus all education can be brought to a climax in moral and religious education. But here too we must realize that the human being carries within him a time organism, and that in order to educate the child we must, in a spirit of spiritual insight, learn to observe this time organism hour by hour, week by week, year by year. We must lovingly enter into the details.

I have thus indicated to you how guidelines can be obtained from a spiritual knowledge for a part of practical life, for education. I am not just describing something that exists in gray theory. I have already indicated to you that those educational principles which I could only sketch out very briefly have been applied for years at the Stuttgart Waldorf School, that from the outset what I have suggested here for religious education permeates the entire curriculum, a curriculum that is based on the pre-service training of the Stuttgart Waldorf School teachers. And I may add that now, looking back over the first years of the school's development, we can say, even if everything remains imperfect in the outer life, that it is possible to make these principles practical principles so that they reveal themselves in the unfolding of the child's life.

And so these impulses of religious and moral education also show themselves, just as the fruitfulness of the impulses of physical education shows itself on the other side, guided from the spiritual and soul side, for example in the application of the art of eurythmy in school. I mention this only because it has been shown how children naturally find their way into this eurythmic art, just as they find their way into speaking the sounds at an earlier age, and to show you that those who want to see religious and moral education practised in such a way, as discussed today, do not want to neglect physical education at all. On the contrary, anyone who looks at the life of the child with such reverence and spiritual activity does not neglect physical education either, because he knows that the spiritual and soul-like is expressed in the body down to the individual blood vessels and that anyone who neglects it is, so to speak, pushing the spirit back from the sensory world into which it wants to manifest itself.

Above all, the child is a unity of body, soul and spirit, and only those who understand how to educate and teach the child in this totality as a unit, based on genuine observation of human beings, are true teachers and educators.

This is what we are striving for at the Waldorf School in Stuttgart and what has already been practically proven to a certain extent in relation to what I have tried to show you today as just one side of education. But what must always be said with regard to this area and other areas of life – and it is obvious to turn our gaze to the whole of social life, which is stuck in so many dead ends today, it is obvious from the point of view of education – is this: social conditions today can only experience the desirable improvement if we place people in social life in the right way, not just by improving external institutions. When all this is considered, the importance of a true, realistic art of education becomes clear; and it is this kind of realistic art of education that Waldorf school education, Waldorf school didactics, wants to introduce into the world as a prime example of an art of education.

It has already experienced a great deal of success, and anyone who is enthusiastic about a realistic art of education based on spiritual science naturally wants it to be widely adopted. For it is built, I would say, on an archetypal truth. Education is also something that must be seen as part of the social life of human beings. For this social life is not only the coexistence of people of the same age, it is the coexistence of young and old. And finally, part of social life is the coexistence of the teacher, the educator, with the child. Only when the teacher sees the whole human being in the child and can, in a prophetic, clairvoyant way, see what depends on each individual educational and teaching activity that he undertakes in terms of happiness and destiny for the whole of life, will he educate in the right way. Because all life, and therefore also the life of education and teaching that takes place between people, must be based on the principle that Everything that happens between people only happens right when the whole person can always give themselves to the whole person in right love.

But this must also be true in the whole field of education. Therefore, in the future, the art of teaching will be based on a secure and realistic foundation when the teacher is able to bring his best humanity to the best humanity in the child, when the relationship between teacher and child develops in the most beautiful sense of the free relationship between human beings, but also in the relationship given in the necessity of the world.

Author's note ¹ Prague, April 4, 1924

I would like to speak of a kind of education and teaching that strives to develop the whole human being, body, soul and spirit, in an equal way. Such an education can only be achieved if the educator is aware of how the physical is formed out of the soul and spiritual during development. For one can only contribute to the formation of a being if one understands the laws of this formation.

Anthroposophy leads to such knowledge of the human being. It does not look at the physical one-sidedly, as it happens in the scientific world view. It rises to a spiritual vision and thereby looks at every age of the human being at the way in which the spirit works on the body of the human being and how the soul lives in the body.

In the face of such a view, clearly distinct epochs arise in the growing human being.

The first epoch runs from birth to the change of teeth, around the seventh year. The appearance of the second teeth is not just a localized process in the human organism. When the first teeth fall out and the second teeth appear, something is happening in the whole organism. Until then, the soul and spirit participate intensively in the formation of the body. During this period of human development, body, soul and spirit are still highly unified.

The whole human being is therefore like a comprehensive sensory organ. What later is concentrated only in the sensory organization, still works in the whole human being at this time. The human being is therefore completely devoted to the activities of the environment, just like a sensory organ. In the most pronounced sense, he is an imitative being. His will reacts reflexively to everything that happens around him.

Therefore, the only way to educate a child at this age is for the educator to behave in such a way that the child can imitate everything they do. This must be taken in the broadest sense. There are imponderables at work between the child and their educator. The child is not only influenced by what it perceives with its external senses in its environment, but it also senses the attitudes, characters, and good and bad intentions of other people from their behavior. Therefore, as an educator, one should cultivate purity of life in the child's environment, right down to one's thoughts and feelings, so that the child can become what one is oneself.

But one should also be aware that one's behavior has an effect not only on the soul but also on the body. What the child absorbs and allows to flow reflexively into his will continues to vibrate in the organization of his body. A teacher with a violent temper can cause the child's physical organization to become brittle, so that in later life it is easily influenced by pathogenic influences. How one educates in this direction will become apparent in later life in the state of health of the person.

The anthroposophical art of education does not focus on the spiritual and soul aspects of education because it wants to develop only these, but because it knows that it can only develop the physical properly if it develops the spiritual, which works on the body, in the right way.

A complete metamorphosis takes place in the child when the teeth change. What was previously absorbed in the physical organization and working in it becomes an independent soul being and the physical is more left to its own forces.

Therefore, when dealing with the soul of the age at which the child is to be educated and taught in a scholastic way, one has to bear in mind that one is dealing with forces that were previously the malleable forces in the body. One only works in an educational and teaching way if one keeps this in mind. The child at this age does not yet absorb with an abstract mind; it wants to experience images, as it has worked with images up to this period of life. This is only achieved if the educator and teacher relate to the child in an artistic way through the soul. They cannot assume that the child already understands what they are communicating. He should work in such a way that the child is immersed in love in the images that he unfolds in an artistic way. He should be the self-evident authority for the child. The child cannot yet absorb what is true, good and beautiful because it understands it, but something must be true, good and beautiful for the child because the beloved teacher or educator presents it as such in front of the child.

Everything in teaching and education must be brought out in a pictorial way. All teaching must be artistically designed. You cannot start with reading and not with the letterforms, which in their present form are foreign to the inner experience of the human being. One must begin with a kind of painting drawing. The child must paint and draw forms that are similar to certain processes and things, like the signs in the pictographic writing of prehistoric peoples. First there must be a picture, which the child fixes from the things and processes of the world. Then one should proceed from the picture to the letter forms, just as pictographic writing developed into abstract sign writing.

Only when the child has progressed from painting to drawing to writing in this way should one move on to reading. This is because only one part of the human being is activated in this process: the ability to comprehend that is tied to the organization of the head. In painting, drawing and writing, a more comprehensive part of the human organization is also involved. This is how you educate the whole person, not just one side of the brain.

All education should be based on the same attitude until the second decisive point in the child's development. This lies in the onset of sexual maturity. Here, too, not only a local part of the human organism undergoes a metamorphosis, but the human being as a whole. It is only at this point that the relationship between the human being and his environment unfolds, which is revealed in the more abstract conceptualization. Only from this point on should one count on the adolescent to grasp things intellectually and freely. Before that, everything should be presented in a pictorial form, and in grasping it, one should count on the child's love of pictures.

Such an education has the whole of human life in mind, not just childhood. It is quite a different matter to occupy the child in a pictorial way, so that what it has absorbed is only later understood, than to develop only the intellectual system one-sidedly at an early stage in so-called visual instruction, which is not true visual instruction because it has no artistic element. What is laid down in childhood only comes to expression in later life. A child who has gone through the pictorial stage at the appropriate age will become a person who can still be fresh and fit for life in old age; a child who is taught in a one-sided way to understand what is often thought to be appropriate for childhood will become a person who ages prematurely and is susceptible to disease-causing living conditions.

• 1. On April 4, 1924, Rudolf Steiner gave a lecture in Prague with this title. The author's note presented here is apparently a text written for press representatives to make it easier for them to report on the lecture. Rudolf Steiner prefaced it with the following note: “This is only an outline of what I will say; the spiritual researcher cannot actually do such things; in a lecture, he draws from the spirit, not from memory, and is therefore misled when his lecture is to be written down verbatim. Please excuse this.”

As in other places in Württemberg and Switzerland, I will take the liberty of speaking here about the most important and most pressing question of the present, the social question, and I will do so by referring to what has appeared in the appeal that went through the German lands some time ago, “To the German People and to the Cultural World”. The appeal, which advocates the threefold social order, may have come before most of you. The further explanations of what could only be briefly hinted at in such an appeal are given in my book 'The Key Points of the Social Question in the Necessities of Present and Future Life'. Allow me to outline some of the things that need to be said about this appeal this evening.

The social question – this is clear to every human soul that is alert to current events – is that which has emerged in a completely new form from the tremendous, harrowing events of the world war catastrophe. The so-called social question or social movement, as we speak of it today, is at least more than half a century old. But anyone who considers what is announced today as a mighty historical wave and compares these things with each other may nevertheless say: this social question has taken on a completely new form in our present time, a form that no one should pass by.

How often have we heard the words in the last four to five years: This terrible world war catastrophe is something that people have not experienced since the beginning of what we call history. But still little, truly very little, is said today, when this world war catastrophe has entered into a crisis, about the necessity that completely new impulses are now also needed to restore life; that a complete rethinking and relearning is necessary - although actually the necessity for this rethinking and relearning is already outwardly apparent. For the old thoughts have led us straight into that terrible human catastrophe. New thoughts and new impulses must lead us out again. And where these impulses are to be found can be seen from a truly penetrating observation of the social demands that are emerging from more and more people's minds, and which can only be ignored by those who sleep through the times and wait for events to unfold until the old structure, as it were, collapses without substance.

Today, social issues are often seen as something highly obvious, sometimes as something highly simple. Anyone who judges not from gray theories, nor from individual personal demands, but from a truly broadened experience of the necessities of life in the present and the future, must see in this social question something into which many forces flow that have developed in the course of human development and, one can already say, have in a certain way been led towards their own destruction. To anyone who has an overview of these living conditions, the social question appears in three forms. It appears to him as a question of spiritual life, secondly as a question of legal life, and thirdly as a question of economic life. Now the last few centuries, and in particular the 19th century, and also the past two decades of the 20th century, have led to the belief that almost everything that belongs to the social question has to be sought in the economic sphere. The reasons why people see so little clearly are precisely because they think that they only have to find their way in the economic sphere and then all the others will follow by themselves. It will be necessary for the first parts of my reflection today to be devoted to an area of life that people do not want to talk about as a socially important area, even now, from either the left or the right, namely the area of spiritual life.

The demands that are called social come from the broad masses of the proletariat, who have undergone the threefold ordeal to the conditions of the present, which we will discuss later. And this proletariat has been almost entirely pushed into the mere economic life by the emergence of new technology and soul-destroying capitalism, as well as by the other cultural conditions. The demands of the proletariat arose out of economic life. Therefore, the social question of the present takes on an economic form because it arises first of all from the proletariat. But it is not just an economic question. The mere observation that traditional ideas are inadequate in the face of today's loud facts can teach us that within the social movement we are dealing not only with an economic and legal question, but above all with a question of the mind.

We are faced with a loud social fact across a large part of the civilized world. We have had party opinions and party programs, we have produced them. All thoughts, all party opinions now prove inadequate when faced with the facts. Today it is not a matter of continuing old party opinions, but of facing the facts directly and with complete seriousness and a sense of reality.

Let us first see how human life has developed in recent times, and then ran into disaster. Above all, we have to look at the deep, seemingly unbridgeable gulf that exists between the proletariat and the non-proletariat. If we look at the cultural life of this non-proletariat, what do we encounter? Certainly, this cultural life has been abundantly praised as a tremendous advance in the course of modern times. Again and again we have heard how, in this modern age, means of transport have brought people together across vast areas of the earth, which in older times, if prophetically described, would have been decried as utopian. Thought, it was always preached and praised, flies like lightning across distant lands and seas and so on. No one has grown tired of praising progress over and over again. But today it is necessary to add a different consideration to all of this. Today it is necessary to ask: Under what conditions did this progress come about? It could only come about by building on a foundation of the broad masses of humanity who could not participate in all that this culture has been so praised for, built on the foundation of broad masses of people who had to do their work for this culture of a few, which, in the form in which it was “created”, could only exist because these masses had no part in it. Now these broad masses have grown up, have come into their own, and are rightly demanding their share. Their demands are at the same time the great historical demands of the present for everyone who really understands the times. And when today the call for socialization of economic life is heard, he who understands the times recognizes in this call not merely the demands of one class of people, but at the same time an historical demand of human life in the present.

One peculiarity of the leading classes, who were the participants in the much-praised culture, is that in recent times they have missed almost every opportunity to somehow bridge the gap between them and the masses of the proletariat, who are increasingly coming forward with their legitimate demands. What was needed to bridge this gap was ideas that should have been incorporated into human, social life. It is a peculiarity of this newer intellectual life, which has been so widely praised, that it has become increasingly alien to real, true life. Individuals pursue only that life that directly encompasses them. For the broad masses of the people, no comprehensive ideas from our intellectual life, from our school education, could be found. Here is an example that, from the most diverse points of view, could be multiplied not tenfold but a hundredfold or more.

At the beginning of the century, a certain government councilor by the name of Kolb took a remarkable turn in his destiny. I am happy to mention this government councilor Kolb because the way he took his destiny into his own hands is worthy of honor, and because I have no need to say anything detrimental about it, which I do not do willingly. At one point in his life, Kolb did something that not many other government officials do. Most of them retire when they no longer want to do their duty; but he left his office, went to America, and got a job as an ordinary worker, first in a brewery and then in a bicycle factory. Based on the experiences that this government official had, he then wrote a book: “Als Arbeiter in Amerika” (As a Worker in America).

The book contains a remarkable sentence. It reads, for example: “When I used to meet someone on the street who wasn't working, I would say, ‘Why isn't the bum working?’ Now I knew differently: And now I know something else about many things as well; now I know that even the most terrible affairs of life still look quite good in the study.” That is a confession that deeply characterizes the social conditions of the time. A man who has emerged from our intellectual life, who has been entrusted with human destiny for many years — for as many years as are necessary to bring it to the government act — knows nothing of human labor, that is, he knows nothing of human life. He must first create a destiny for himself in order to know something of the life he is to govern, in which he is to be active from the leading classes. He must first, in order to know something of this life, get himself hired as a laborer and then come to completely different views of life.

Does this example, which could truly be multiplied, not indicate how our intellectual life, from which the leading people emerge, has become alien to the lives of the broad masses? The broad masses have seen, in the necessities of their bodies and souls, how the leading classes conduct economic life. They have seen that something is wrong, that these leading classes do not have the necessary spirit to guide economic life. Today the question arises: what needs to be different?

And in many other respects, one can still see how alien the leading class has become over the last few centuries from what should have been done to avoid drifting into a catastrophe. In the most serious and dignified manner, the leading circles discussed all kinds of beautiful things, such as charity, brotherhood among men, the way man must be good in general, and the like. But they had no connection with real life. At most, they would bring up the subject for discussion. Such an enquiry from the mid-19th century is not so insignificant today. It was initiated by the English government at the time among mine managers. The people who talked about human existence in their well-heated rooms should have experienced the coal they were talking about. They should have realized that the coal they were discussing their advanced morality and advanced intellectual life with had been brought up through mine shafts into which children of nine, eleven, thirteen years of age were sent underground before day, before the rising of the sun, and only came up again at night, so that the poor children almost never saw the light of day. It was easy to talk about human goodness and neighborly love in the context of the coals that were mined in this way. And many similar stories could be told. And the question must be asked: Did such events inspire the leading circles of humanity to really intervene in social life? Some people will reply today: Yes, but many things have improved. But to that I would say: What has improved has improved not because of the initiative of the ruling class, but because of the hard struggle of those who have suffered under these conditions.

These are the things that need to be brought to our attention today. We need to focus on what the worker, who works from morning till evening, can see at most from the outside when he passes our universities, our secondary schools. He is only familiar with what goes on in primary schools, and even there only what he can experience. He does not know how the objectives of primary education are determined from above, he only sees that those who cannot lead today's economic life emerge from these institutions.

This is the first aspect of the social question. Despite all the praise of our intellectual life, we have no intellectual life that is up to the great tasks of the time.

Let us look at economic life. When the social movement arose, we often heard the leading circles dismiss this social movement with the words: They want to divide. But what comes out of the division? Then everyone gets very little. — Then this objection fell silent; because on the one hand it is very true, but on the other hand it is very stupid. Recently, however, it has been cropping up again and again. But these things are not the point. Anyone who looks into the particular structure of our economic life today knows that the physical and mental misery of the broad masses of the proletariat has arisen from completely different causes. He knows that the inadequate development of intellectual life has not been understood in terms of bringing an ever-increasing technical activity in economic life into such a form that every person can have a dignified existence in it.

Of course, it has often been rightly pointed out that the modern social movement has emerged through modern technology, through machines, through soul-destroying capitalism. But it has been forgotten that all that has emerged could not be mastered by the spiritual life as it developed.

Why is that so? With the advent of the machine, industrialism and capitalism, a certain tendency took hold of humanity, which expressed itself in the fact that it was considered progress to have the state absorb the spiritual life as far as possible. Nationalization of the spiritual life was seen as great progress. And today you still meet with the sharpest prejudices if you object to this nationalization of the spiritual life. Those who have their sympathies in today's intellectual life point out with a certain pride how much further one has come with the spirit than in the old, dark Middle Ages. Well, we certainly do not want the Middle Ages back. Not back, but forward we want to go. But another question must be raised. It is said that in the Middle Ages intellectual life, especially science, followed in the train of theology or the Church. Today we have to ask: Whose train does present-day intellectual life follow – or perhaps something else? Here is another example, which could be multiplied not only a hundredfold but a thousandfold. Again, I may speak of a person whom I hold in high esteem because I am convinced that he was an important naturalist. At the same time, he was the Secretary General of a learned society that is at the forefront of German intellectual life. In one of his well-delivered speeches, he wanted to express what these German scholars, who have the great honor of being members of the Berlin Academy of Sciences, consider their highest honor. When something like this is described, one would naturally like to point out an historical fact that is not insignificant. This Berlin Academy was always something that could, in a sense, intellectually express the impulses of the Hohenzollerns. A Hohenzollern of the 18th century was once faced with the necessity of appointing a president to his Academy of Sciences – I am not telling you a fairy tale, but an historical fact – and he believed he was honouring this Academy of Sciences most by giving it his court jester as president. But the great scholar of the late 19th century says that the learned gentlemen of the Berlin Academy consider it a great honor to be the scientific protection force of the Hohenzollerns.

We must look at such things as symptoms of the times. We must look at what intellectual life has become in its dependence on state power and the capitalist power associated with it. For if one can grasp inner impulses not out of some prejudice but out of the necessities of life, out of reality, then one will say, contrary to all the prejudices of the time, that intellectual life can only regain its strength if it is detached from state life, if it is left to its own devices. Everything that lives in spiritual life, especially the school system, must be handed over to its self-administration, from the highest level of the administration of spiritual life to the teacher of the lowest school level. In the administration of spiritual life, nothing but the forces of this spiritual life itself can be decisive. Those who are active in this spiritual life and experience it inwardly must form the body that administers this spiritual life and puts it completely on its own feet.

This is the first point of what is here called the threefold social organism. Such a spiritual life will be able to relate to life in a completely different way than the antisocial spiritual life in which we have gradually found ourselves, and from which it seems we have no desire to escape.

Someone who really has experience in this field is well placed to speak about it from that experience. For many years I taught at the Workers' Educational School in Berlin, founded by Liebknecht. So I know how to find the sources of a spiritual life that is not the preserve of a privileged class and represents a luxury spiritual life, but from which one can speak to all people who have the urge to achieve a dignified existence for soul and body. And I know something else from this practice of my life. I know how the workers understood me, always understood me better when I spoke to them from a free spiritual life that is there for all people, not for a privileged class. Because the workers believed that they had to go along with this or that, there were also times when I was led to guide the workers through museums or similar institutions, through sites where the evidence of a culture could be seen that existed only for a few, that did not represent a folk culture, a folk spiritual life. There I saw how the gulf also existed in the spiritual and mental life and how people basically could not really take in inwardly what had been created on the soil of a culture for a few. This is a misconception that many people still subscribe to today. They believe that they are promoting the education of the people when they throw chunks of what has been created at universities, secondary schools and other educational institutions from our culture, which is only born out of the social sentiments of a few. What has been done to promote such popular education! Public libraries, adult education colleges, public theaters, and so on. But we shall never get rid of the error which consists in believing that what is intellectually demanded by the emotional life of a secluding minority can be transplanted into the broad masses of the people. No, the time demands a spiritual life which embraces everybody in a social way. But this can only come into being when those who are to take part in it, with all their feelings, with all their social foundations, form a unity with those who create this spiritual life; when they are not thrown scraps, but when the whole mass of the people works uniformly in a spiritual way. But for this to happen, the spiritual life must be freed from state and capitalist constraints. Naturally, in a short lecture I cannot present all the arguments – not even all that is contained in my book on these key points of the social question – that could be adduced in favor of the necessity of detaching intellectual life, especially the school system, from the state and economic life and placing it on its own feet. But this is the first requirement for the threefold social order: a spiritual life that develops out of itself.

There is no need to fear such a spiritual life. There is no need to fear even if one has a low opinion of people, perhaps to the effect that they will fall back into the old illiterate state, or the like, if parents are free to send their children to school or leave them out without state coercion. No, the proletariat in particular will become more and more aware of what it owes to school education. And it will not leave its children out of school, even if it is not forced to send its children to school, but has to send them there of its own free will. And in particular, the advocate of the comprehensive school need not fear that a free spiritual life will be disturbed by the school. Nothing else can arise than the unified school if the free spiritual life is promoted.

That is what needs to be said first about the separation of spiritual life from state and economic life.

The second area of life that needs to be considered when studying today's social question is the legal life. People have developed the most diverse views about this legal life. But anyone who is able to observe and feel this legal life from reality says to himself: to give definitions or scholarly explanations of the law is just as absurd as trying to give scholarly instructions about what blue and red colors are. One can talk about blue and red colors with anyone who has a healthy eye. But about the sense of right, about the right that every human being has because he is a human being, one can talk to every awakened human soul. And with awakened human souls, with ever more awakened human souls, one is dealing with the modern proletariat.

With regard to this legal basis of life, however, modern humanity, insofar as it belongs to the ruling circles, has had a strange experience. These ruling circles could not help but spread a certain democracy over life. They needed a skillful proletariat to stage their capitalist interests, a proletariat that received certain soul forces. The old patriarchal life was of no use in the modern capitalist economy. But now something extremely unpleasant turned up for such a one-sided, capitalist democracy. You see, the human soul has the peculiarity that when you develop individual abilities and powers in it, then others will automatically come to the fore. Thus, the leading mankind wanted to develop only those soul powers that make workers able to work in factories. But it turned out that the souls awoke from the old patriarchal conditions, and that in them especially the awareness of human rights awoke. And then they looked into the modern state, which was supposed to embody the law. They asked themselves: Is this the soil in which the law really flourishes? And what did they find? Instead of human rights, class privileges and class disadvantages. And from this arose what is called the modern class struggle of the proletariat, which is nothing more or less than the great, justified demand for a dignified existence for all people.

This is the second aspect of the social question, the legal question. Its true significance cannot be recognized without also considering the third aspect, the economic question. Two things have seeped into economic life that simply do not belong there. These are capital and human labor, whereas economic life should only include what takes place on the goods market. I think that recent years, and especially the present, could teach people very clearly that the most important thing in the proletarian social movement is the proletarian himself. But today, as things are, the proletarian man cannot be judged by someone who, because the times suggest it, deigns to talk about the proletariat based on a variety of ideas. No, only someone whose destiny has led him to think with the proletariat and feel with the proletariat can judge these things. You have to have seen for yourself how, over decades, the proletarian world came together in the hours that could be wrested from the evening after hard work to educate itself about the economic movement of the new era, about the meaning of labor, of capital, about the meaning of commodity consumption and production; you have to have seen what an enormous need for education developed in the proletarian people, while, on the other side of the divide, within the higher classes, people visited their theaters and devoted themselves to many other activities, and at most managed to look down from the stage at the proletarian misery. Then the proletarian developed; he developed out of his spiritual life. And anyone who says today that the proletarian question is merely a question of bread and stomach must be given the answer: It is a shame that it has come to this, that the proletarian question has become a bread-and-butter question, that people did not look at something else earlier, namely, that the proletarian's entire striving has given rise to the demand for a dignified existence, for an existence in which he does not have to allow his body and soul to wither. For all proletarian demands have ultimately emerged from this, not from a mere bread-and-stomach issue. But while the proletarian was trying to come to his senses, while he was dealing with the economic systems of modern times, he developed an awareness of his own position as a human being in this human life. From his point of view, he was able to look at the way of life of the leading circles. He was told that history was a divine world order, or a moral world order, or the world order of the idea. He saw only that the ruling circles, within their world order, lived as the surplus value that he had to produce allowed them to live. That is why the words of the Communist Manifesto struck so deeply into the minds of the proletarians and made them aware of their situation. Despite all the progress of modern times, despite all the so-called newer freedoms, the proletarian is condemned to sell his labor power like a commodity on the labor market and to have it bought. This gave rise to the demand: The days are over when a person can sell or buy a part of himself. His feelings, which he perhaps could not always express clearly, led the proletarian back to ancient times, to the times of serfdom. And he saw how the purchase of his labor power has remained from those ancient times. For nothing else but this lies in the wage relationship. He said to himself: Goods belong on the market. You take the goods to the market, sell them and go back with the proceeds. I must sell my labor power to the employer, but I cannot go to him and say, “There is my labor power for so and so much money, and then I will go away.” I must deliver myself! — You see, as a human being, you must go with your labor power. That is what the proletarian perceives as an existence unworthy of a human being. |

The big question arises: What has to happen so that labor can no longer be a commodity? People today, insofar as they belong to the leading and guiding circles, basically give little thought to labor. These people open their wallets and pay with banknotes of a certain denomination. Whether they ever stop to consider that in the bills they give, or perhaps cut up into coupons, there is a decision to appropriate so many laborers from the proletariat, that is the big question. In any case, they do not give in to thoughts strong enough to intervene in social life.

The point is that human labor cannot be compared in price to any other commodity; that human labor is something quite different from a commodity. Human labor must be removed from the economic process. And it cannot be removed unless economic life is regarded as a part of the social organism, separate from the actual legal or state organism, from the political organism. Then what I would like to make clear to you by means of a comparison can occur. Economic life borders on the natural foundation on the one hand. You cannot manage a closed economic area in any way you like. You can use the soil by technical means or the like. But within certain limits you have to submit to the natural foundation. Imagine a number of large landowners, i.e. capitalists in their own right, who would say: If we are to achieve this balance, or even a better one, we need a hundred rainy days in summer, with sunny days in between, and so on. This is a complete plate, of course, but it does draw our attention to the fact that, on the one hand, we cannot change the natural foundations; we cannot demand, through our economic life, that the forces of nature in the ground prepare the wheat grain in a particular way. We must submit to the forces of nature; they stand beside economic life. On the other hand, economic life must be limited by the life of the law, that is to say, just as little as the forces of nature depend on the economic situation on the goods market, so little must human labor depend on the economic situation on the goods market. Human labor must be taken out of economic life like a force of nature and placed on the ground of the law. When it is placed on the legal ground, then everything in which one person is equal to another, in which only real human rights develop, in which labor law can also develop, can develop on this legal ground. The measure, type and time of work will be determined before the worker enters the economic process. Then he will face the one who, as we shall see in a moment, will not be the capitalist but the labor manager, the spiritual co-worker, as a free human being.

No matter how good the words may be about the so-called employment contract, as long as it is a wage contract, it can only lead to the dissatisfaction of the worker. Only when contracts can no longer be concluded for labor, but only for the joint production of the labor manager and the manual laborer, when a contract can only be concluded for the joint product, will a dignified existence for all parties arise from it. Then the worker will stand vis-à-vis the labor manager as a free partner. That is what the worker is basically striving for, even if he still cannot form a clear idea of it today. This is the real economic issue for the proletariat, the real economic demand: the liberation of labor power from the economic cycle, the establishment of the right of labor power within the second link of the three-part social organism, the legal basis.

And on this legal basis, another thing must be given a new form. This is precisely the thing that, when it comes to its reorganization, still makes today's people look very, very puzzled, namely the reorganization of capital. With regard to private property, people today think socially at least to a certain extent, and in fact in the area that seems to them to be the least difficult, in the spiritual area. For in the intellectual field, at least in principle, something social applies in relation to ownership. No matter how clever or talented a person is, he certainly brings his abilities with him through birth, but what we achieve that is socially valuable, intellectually as well, we achieve it by being within society, through society. In the intellectual field this is recognized by the fact that, at least in principle, nothing of what one produces intellectually, and from which one also receives the benefit, belongs to the heirs for thirty years after death. The time could be shorter, but at least it is recognized in principle that what is intellectual property must become the property of the general public at the moment when the individual with his individual abilities is no longer there to administer it. Intellectual property must not be transferred in an arbitrary manner to those who then have nothing more to do with its creation.

Now you say today that it is an historical requirement that it must become similar to material capital in the future! Tell that today to people who are within the capitalist education, then you will see what kind of perplexed faces they make! Nevertheless, one of the most important demands of the present is that capital should no longer be placed in the social process in the same way as it is today. The point is that in the future, everyone must be able to manage the means of production in a particular field based on their individual abilities. And the capital is actually the means of production. It is in the worker's own interest to have a good spiritual leader as a manager; because this is the best way to apply one's work. The capitalist is then just a fifth wheel on the car, he is not necessary at all. That is what must be realized. It is therefore necessary that in the future the means of production in a particular economic sector or for a cultural purpose are raised; but since the individual abilities of the person or group of people who have raised the means of production no longer justify personal ownership, these means of production , as I have shown in my book The Essential Points of the Social Question, must now pass to quite different people, not to the heirs, but to quite different people who now have the greatest ability to manage these means of production only in the service of the general public.

Just as blood circulates in the human body, so in the future the means of production, that is, capital, will circulate in the community of the social organism. Just as blood must not accumulate in a healthy organism, but must flow through the entire body, fertilizing everything, so in the future capital must not accumulate in any one place as private property. Rather, when it has served its purpose in one place, it must pass to whoever can manage it best. In this way, capital is divested of the function that has led to the greatest social damage today.

But the very clever people who speak from a capitalist point of view rightly say: All economic activity consists in giving up existing goods so that goods can be obtained in the future. That is quite right; but if we are to manage in this way – that is, by means of the past, the seeds are laid for the economy of the future, so that the economy does not die – then capital must participate in what the properties of goods are. Again, today there are extremely puzzled faces when one speaks of these demands of the future. Real goods, however, have the peculiarity that they are consumed. In consumption, they gradually follow the path of all living things. Our present economic order has brought capital to the point where it does not follow the path of living things. All one needs to do is to have capital, and then this capital is torn out of the fate of everything else that is involved in the economic process. Aristotle already said that capital should not have any young, but not only does it have young, but the young grow up until they are large; one can state the number of years until the capital doubles if it is only left to itself. Other goods, for which capital is only a representative example, have the peculiarity that they either wear out or can no longer be used if they are not put to use at the right time. Capital must be forced to share the fate of all other goods, insofar as it is monetary capital. While our current economic life aims to double capital in a certain period of time, a healthy economic life would make mere monetary capital disappear in the same period of time, so that it would no longer be there. Today it is still considered terrible to tell people that after a reasonable period of time, rather than doubling in fifteen years, monetary capital should no longer exist, because what is contained in this capital must participate in the process of wear and tear. Of course, some of what is involved in saving or the like can be taken into account.

So today we are not faced with small accounts, but with large accounts. And we must have the courage to admit to these large accounts. Otherwise the social order, or rather the social disorder, the social chaos, will descend on us. People today are little concerned about the fact that they are basically dancing on a volcano. It is more in their interest to continue with the old as lightly as possible, while time demands of us not only to change some institutions, but to rethink and relearn right down to our very habits of thought.

When labor and capital are removed from the economic process, with capital flowing to the community and labor being returned to the right of the free human being, then the economic process consists only of the consumption, circulation, and production of goods. Then the economic process has only to do with the value of goods. And then, within this economic process, which as a member of the healthy social organism is now left to its own devices, something may come into being of which one can then say: production is not merely for the sake of production, but for the sake of consumption. Then those cooperatives and associations will arise that are formed from the professional guilds, but that are formed in particular from the consumers, together with the producers. Out of these corporations will arise what is today entrusted to the chance of the goods market. Today, something decides on the goods market that is completely removed from human thought and judgment: supply and demand. In the future, the corporation must decide what conditions the formation of prices and the value of goods from the goods market. In this way alone will a person produce so much that what is produced has the value of all the goods he needs for his needs until he has produced an equal amount of goods again. That will be a just economic life. That will be an economic life in which the price of one type of goods does not disproportionately outweigh the prices of the other types of goods. Today, when wages are still included in the economic process and the worker is not the free partner of the spiritual leader, today the situation still exists that within the economic process the worker, on the one hand, must repeatedly fight for an increase in his wages; on the other hand, the fact that a hole is closed opens another: wages increase, food becomes more expensive, and so on. This only happens in an economic process that is polluted by capital and wage relationships. In an economic process in which corporations, cooperatives, determine the value of goods, and not according to supply and demand, which are subject to chance, but rather based on reason. In such an economic process alone can every human being find a dignified existence. The masses of proletarians basically long for such an economic process; that is their true demand in economic life.

In some areas, this demand is already being more clearly recognized. Take, for example, the question of works councils, which has now been so distorted by legislation. If the works councils are to become what the proletarian really demands, they must not be allowed to trail behind the state in every direction, just as intellectual life used to, but must be able to develop a truly beneficial social activity within economic life. For this, however, economic life must be placed on its own ground; for this, something other than these works councils must come into being; for this, transport councils and other councils must come into being; these must arise out of economic life, and they will create constitutions out of economic experience.

I know that many people today say: Education does not yet prevail in economic life to achieve what we want to achieve. Such are the words of people who always speak of ideals so that they do not have to implement what is possible in reality. That is the talk of people for whom ideals are something that should not be aspired to, so that they do not need to strive for what is most immediate. He who knows that the knowledge that comes from experience, from practice, is infinitely more valuable than anything that can be carried down from above, also knows that such a works council should not be set up only for individual companies, but must be inter-company. The works councils must connect the individual companies with the very different companies, mediate the connection, they must develop into a works council, a transport council and an economic council. If this grows out of the economic life, then one will come to the fact that these councils are not there for mere decoration, but that they become the human factor, the figures of economic life itself. But that is what is needed.

What I call the threefold social order did not arise out of some clever idea, out of a grey theory, but out of a real observation of the necessities of life in the present and the future. And it is truly a pity that today there are so few people who are able to turn their eyes to this vital necessity, to reality itself, out of the spiritual life that has developed up to now. People today slander what is most practical by saying: it is ideology, it is utopia. What is actually at the root of this? Some say: the socialization of the means of production is necessary. I agree. But I also say: it is necessary to know the way to get there. Today I have only sketched out what I mean. We need not only goals today, but also the paths and the courage to take them. Many people tell me that what I say is difficult to understand. Well, to understand what I am saying, more is needed than what people are usually willing to expend for understanding. It is necessary to look into real life, not to judge life from some subjective demands. It is necessary to also rise up, to summon the inner courage to think radically in certain things, as our time demands of every alert human being.

However, in the last four to five years, I have seen that people have understood things that I have not understood. They have even put things that they claimed to understand, when they came from certain places, into beautiful frames so that they could always look at them. Things that came from the great headquarters and the like, but understanding had to be commanded first. No one can be ordered to understand what should be understood out of an inner courage to live. Now the time has come when people should no longer allow themselves to be ordered to understand, but must be able to gain a real judgment from their life experiences, from their unprejudiced observation of life, about what is necessary before it is too late.

But today, strange things are happening. I do not like to talk about personal matters, but today it is these personal matters that dominate life. In April 1914, I was obliged to express my judgment on the social situation in a small gathering in Vienna (and intentionally in Vienna; as you know, the catastrophe of the world war originated in Austria). At that time, it was not only the social situation of the proletariat, but the social question of the whole of Europe. I pointed out that the social situation in Europe was tending towards a malignant growth, and indeed the world war then arose from it. — I was obliged to summarize my judgment about this in the words — in April 1914, note the date: anyone who looks into our social conditions, how they have gradually developed can only come to a great cultural concern, because he sees how a carcinoma is developing in social life, a kind of cancer disease that must break out in the most terrible way in the near future.

So at that time I had to point out what world capitalism was driving people into in the near future. Anyone who said this at the time was, of course, denounced as an impractical idealist, a utopian, an ideologue, because the practitioners spoke quite differently at the time. What did the practitioners say about the general world situation? They did not speak of a cancer disease. They spoke much as the German Foreign Minister did to the enlightened gentlemen of the German Reichstag in the spring of 1914 – they must have been enlightened, because they had been appointed, after all: We are heading for peaceful times, because the general relaxation is making gratifying progress. We have the best relationship with Russia; the St. Petersburg cabinet is not listening to the press pack. Promising negotiations have been initiated with England, which will probably be concluded in the near future in favor of world peace. The two governments are in such a state that relations will become ever closer and more intimate. – Thus spoke the practitioner, who was not scolded for being an idealist. And the general relaxation of tensions progressed to such an extent that what followed was something we have all experienced so painfully. It can be quite a shock to hear something like what was said recently at the League of Nations conference, where people talked about all sorts of things out of old habits of thinking. The only thing they did not talk about in a way that was somehow appropriate was the greatest movement of the present, the social movement, which is the only one capable of founding a real league of nations.

Then, sometimes, out of old habits of thinking, very clever people give very particular answers. Recently in Bern, a very clever gentleman answered me - I never want to underestimate people's cleverness -: I cannot imagine that something special comes out of a threefold structure, everything must be a unity. Law cannot arise only on the political plane, and so on. What is necessary is that the law develops on the basis of the law, then economic life also has the law, then spiritual life has the law. And if you say that the unity of the social organism is being cut, then I say: that is not the issue for me! The issue is not to cut the horse in two, but to put the horse on its four legs. The point is not to cut up the social organism, but to put it on its three healthy legs, on a healthy legal life, a healthy economic life and a healthy spiritual life. Then this unity, which is worshipped today as an idol as a unified state, but which must be abandoned if socialism is wanted.

For more than a century, people have repeatedly spoken of humanity's great social ideal, of the greatest social impulses: equality, freedom, fraternity. Of course, very clever people of the 19th century have repeatedly proved that these ideals cannot be realized because they were only seen under the hypnosis of the unitary state; hence the contradiction. But today is the time when these ideals must be realized, when these three impulses of social life must be grasped. And they can only be realized in the threefold social organism. In the spiritual life, which should stand on its own ground, individual abilities must be developed as they do on the ground of freedom. In the field of law, that which makes every human being equal to every other human being must prevail, and by means of this law every adult person can, through himself or through his representative, regulate his relationship with other people, including his working relationship. And in the field of economic life, that true brotherhood must prevail which can only flourish in cooperatives, whether they be consumer or producer cooperatives.

In the tripartite social organism, freedom, equality and fraternity will prevail because it has three parts: freedom in the realm of spiritual life, equality in the democratic realm of legal life, and fraternity in the realm of economic life.

Today I have only been able to hint to you from individual points of view what needs to be considered in today's very serious times; what is most necessary to consider if one seriously wants to help to get out of confusion and chaos, so as not to get deeper into confusion and chaos. What is necessary today is not to think only of small changes, but to have the courage to admit to ourselves that today great reckonings are due. Anyone who can truly look with an alert soul at what is only just beginning today must say to himself: We will not have long to deliberate. Therefore, we had better take a path that can be embarked upon every day. And what is given by the threefold social organism can be taken up every day. Only those who want to delve deeper into the practice that brought us the world catastrophe will want to call what is truly practical an impractical idealism.

If healing is to occur in social life, it will be necessary to thoroughly abandon the superstitious idolization of practice, which is nothing more than brutal human egoism. We must commit ourselves to an idealism that is not a one-sided idealism, but a true practice of life. Those who are sincere about our time will ask themselves today: how do I get on the path to a remedy for what we face as social damage? And it would be desirable for more and more people to come to this path before it is too late. And it could be too late very soon.

Closing words

After a discussion in which mainly party and trade union officials had spoken, Rudolf Steiner took the floor again:

I would have preferred it if the speakers had addressed the issues I had raised. Then we could have made the discussion fruitful. But that did not happen. So I will just point out a few things and draw attention to them.

Some speakers have said that nothing new has been presented in my considerations. Well, I know very well the development of the social movement. And anyone who claims that the essentials of what has been presented today from the experiences of the whole reorganization of the social situation through the world catastrophe is not something new should realize that they are saying something absolutely untrue. In reality, the situation is quite different: The speakers have not heard the new thing. They have limited themselves to hearing the few things that were taken for granted because they were correct when they were put forward as a critique of the usual social order. They have been accustomed for many years to hearing this and that as a slogan: that is what they heard. But what was said in between, about the threefold social order, about what can be achieved in every respect through this threefold social order, about that the speakers have heard absolutely nothing. And that is probably why they remained silent in their discussions about what they had not heard. I understand that. But I also understand that a fruitful discussion cannot actually come out of such a thing.

For example, we heard a speaker who, as if he had not experienced the last five to six years, talked at length about the old theories that have been discussed so many times before this catastrophe. He dutifully repeated all the theories about surplus value and so on, which are certainly correct but have been advanced countless times. He just forgot that we live in a completely, completely different time today. He forgot that, for example, only a few months before the German surrender, highly respected socialist leaders were still saying: When this world catastrophe is over, the German government will have to take a completely different position towards the proletariat than before. The German rulers will have to take the proletariat into account in all government actions and in all legislation in a completely different way than before. But the Socialists also said: the Socialist parties will have to be taken into account.

Well, things turned out differently. Those in power were plunged into the abyss, and the parties were there. Today they face a completely different world situation. In the face of this new world situation, however, one should not simply ignore new ideas and only listen to the parties that are naturally heard because they have always been considered as long as there has been a social movement. Instead, one should acquire the ability to respond to what is most urgently needed in the present day. Otherwise we face the great danger that basically has always existed in the old, customary world order: when something came along that looked at facts, that was taken from reality, it was declared to be ideology; it was declared to be philosophy, that it had nothing to do with reality, and that it paved the way for reaction. It would be the worst if the Socialist Party were to fall into a kind of reactionary paralysis, if it were unable to move forward with the facts speaking so loudly.

That is what matters today. Marx coined a nice phrase after he got to know the Marxists – it happens to many people who strive to bring something truly new into the world: As for me, I am not a Marxist. And Marx always showed – I am just reminding you of the events of 70/71 – how he learned from these events. He always showed that he was able to keep pace with the times. Today, when the time is ripe, he would certainly find the possibility of recognizing the real solution to the social question in the threefold social order. There is constant talk of new paths, and when a new path is shown, which admittedly takes real courage, it is said: No path is shown, only a goal is shown. One would like to ask: Has anyone already thought of this way, which makes it necessary for a kind of liquidation government to come into being? That is what is in fact very unusual for people, given their habits of thinking. The old governments, including the Socialist government, think of nothing but that they will be the beautiful, brave continuation of what the government used to be. What we need is for this government to keep only the initiative in the center, the supervision of the security service, hygiene and the like, and for it to become a liquidation government on the left and right: namely, by leaving intellectual life free, so that it passes into independent administration, and by putting economic life on its own feet.

This is not a theory, not a philosophy, this is a pointer to something that must be done. And for this to be done, it is first necessary to understand its necessity. This means gradually abandoning the old habit of only wanting to listen to what one likes and not wanting to listen to what is unknown.

When speakers appear who get tangled up in strange practical contradictions and don't even realize it, they show how actually impossible it is to find a practical way. One speaker managed to say today: Real political power still rests on economic foundations today. And then, after adding something – it is no longer so noticeable – he said: The first thing is that we gain political power in order to conquer economic power. So on the one hand, he declaimed: He who has economic power also has political power. And immediately afterwards, after a few sentences, they say: We must first have political power, then we will also get economic power. With such speakers, however, it will not be possible to take practical action. You can only take a practical path if you are able to think straight and not confuse the paths of thought.

You will not get anywhere by rigidly adhering to any objections, such as: The tendency towards laziness makes it necessary to force people into a unified school. All those who were in power in the past have put forward similar arguments. We have seen people in government who were truly no smarter than those they governed. But they still managed to put it this way: if we don't force people to do this or that, they won't do it voluntarily.

It is a strange phenomenon that such things are now also coming to light on socialist soil. What is really needed is the very thing that is at issue here: the opportunity to develop an understanding of what is necessary, not to stick to long-established theories and the like. That is what is always called for. When people say: the power must be seized!, they mean a gray 'theory'. Because once you have seized power, you also have to know what to do with that power. You can't get ahead any other way. Seize power – if you are in power and you don't know what to do, then all that power is for nothing. The point is that just before you come to power, you know clearly and distinctly what you are going to do with that power.

If, on the one hand, it has been said that the revolution of November 9 was a success, then it might just as well have been a failure. And if, on the other hand, it is said that foreign countries view the revolution as a fraud, this is precisely because power has been seized and those in power do not know what to do with it. But now it must finally be known what is to be done with power. But if everyone sticks to the old party opinions, then they may call for unity. There is one method of calling for unity, and that is to really see where the damage is. In this way, the threefolding impulse seeks to bring about unity. It is simply objectively defamatory to say that a new party or a new sect should be founded. It is nonsense. And if the resolution has been adopted by numerous assemblies, I am completely reassured that this resolution will never be complied with. If it were complied with, the result would be that the current rulers would very soon be shown the door. There is no need to fear that some kind of unity might be disturbed. But there is another way to destroy unity: to insist on one's principles and then to say: if you don't follow me, then we are not united. That is also a way of preaching unity when you actually mean: we can only be united if you follow me. Quite a few people actually think that today.

As I said, I am sorry that I cannot go into details, because actually not a single speaker in the discussion really touched on the issues that were raised in my lecture. It was even said at the end that I had philosophized. With such philosophizing, as this speaker did, one can indeed call everything a fruitless philosophy. But whether one can really arrive at something that can help with such philosophizing, as developed by the last speaker, is very much in question.

What is given in this threefold social organism was first given as an impulse during the terrible catastrophe of the war, when I believed that the right time had come. At that time, when we were still far from the monster of the Brest-Litovsk Peace, it seemed to me to be just the right thing to do, in contrast to what actually happened, to seek a balance in the East, starting from this impulse of threefolding. Nobody understood this. That is why what was subsequently triggered by the Brest-Litovsk Peace happened. Today it is really important that people are found who do not do it the way all those to whom this threefold social order was spoken about during the war, at that time of course with reference to foreign policy.

In the next few days, a brochure will be published about the guilt for the war. The world will learn what actually happened in Germany in the last days of July and the first days of August 1914. It will then be seen how the great misfortune befell us because we did not think for ourselves, because we let the authorities think for us, because we were satisfied to let the authorities do the thinking for us. That is what led to the fact that on July 26, instead of leading to a reasonable policy, politics had reached the zero point of its development. The world must learn about these things one day. It will learn about them in the next few days through the memoirs of the most important person who was active in those days, in July/August 1914. Then we will see what has been missed because only some people in authority thought in their own way, and that the others basically had their convictions dictated to them.

Now, we have heard the matter many times. The war profiteers were followed by the revolution profiteers. But there was also another consequence. The war talkers were followed by the revolution talkers. And the ratio of revolution talkers to war talkers is roughly the same as that of revolution profiteers to war profiteers.

We have to get beyond the chatter. And we have to get beyond the fact that we cannot be guided politically by any authority, whether they are socialist or other personalities. We have to become discerning people. We cannot become discerning people if we sweep aside everything that can really be based on the demands of the day.

I do not go into such things that have been brought up and that are nothing more than absolute distortions of what has permeated my considerations. The fact that I want to bridge the contradictions with goodwill is an objective slander. I certainly did not speak of bridging the contradictions with goodwill. I spoke of the institutions that are to be brought about. What does the independence of intellectual life, economic life, and legal life have to do with goodwill? It has to do with the objective description of what is to come.

I agree with anyone who says that first of all people want power, but I am also quite clear about the fact that whoever has the power must know how to use it. And if we just want to rush forward and leave the unenlightened masses behind, then we will not only end up in the same conditions, but in much worse conditions than those that already existed.

You can find something else philosophically and feel tremendously practical when you say: The French are exhausted, they can't give us bread, England is also emaciated by the war and can't give us bread, America is too expensive for us. But we can get bread from Russia! —- Well, for the time being the English have much more bread than the Russians themselves, despite all the false reports. The claim that we can expect bread from Russia is one that is not based on fact.

What is important is that we now truly understand the situation as it is. That we say to ourselves: we were unable to socialize with the old intellectual life, we need a new intellectual life. But that can only be the intellectual life detached from the constitutional state. We need a foundation on which labor is withdrawn from the struggles. That can only be the independent state under the rule of law. And we need a balancing of the value of goods, and that can only happen on the basis of an independent economic life. These are things that one can really want. These are things that are not just revolutionary phrases. These are things that, if one has the courage to bring them about, truly want to bring about a very different state of the world than it is now.

I believe that if you think about it long enough, you will come to understand what is contained in the threefold social order. And it can be introduced in a relatively short time. Now, when this healthy threefold organism is in place, our circumstances will be very much revolutionized. When the world moves towards the introduction of the threefold social organism, then we shall have no need to 'thunder' about world revolution, for it will then take place in an objective way. Thunder is not what it is about. What it is about is finding germinal thoughts that can develop into real social fruits.

Today, however, we do not need a lot of talk, but we do need to agree on what needs to be done. We are not dealing with ideologies, utopias or philosophies in the threefold social organism, but with something that can be done, that is a plan for real action, not a description of a future state, but a plan for work. We need a plan for every house, we need it for social reorganization. Those who are always cutting back, be they socialists or other people, will not lead to this, but only those who are inclined to really move forward. I fear that those who have heard “nothing new, only old” today will not lead us out of chaos, but into it.

We want to take a serious approach today to the acceptance of that which is so unusual, so new, that it is not even heard when it is said, but rather find its own phrases. Today, new habits of thought are necessary, a change in thinking is necessary. Humanity must appeal to new habits of thought, to new ways of thinking, before it is too late. And I say it again: if humanity does not have this inner courage, it could very easily soon be too late.

When people see the present distress and misery, they ask what has caused it, and usually they look for the causes in external circumstances. They will first look back at the painful years that have passed, four to five years. Perhaps he will also gradually become aware that what has been so painfully experienced in the last four to five years has been preparing itself over a long period of time, through decades, indeed through centuries of recent human development, just as a thunderstorm prepares itself through the sultriness of the whole day, without its formation being noticed, and then discharges itself. But even those people who look further back in this way to the causes and reasons for our present plight and our misery in this age, they will look more or less at external circumstances. They will also think of appearances when it comes to getting out of the confusion and chaos of this age, of external measures and institutions.

To a great extent, this view is correct. I myself have tried to express the extent to which this is the case, in accordance with my own convictions, in the lecture I was allowed to give here in Ulm a few weeks ago on social issues. But there is another side to this way of looking at things. We need only be attentive to what is a significant contemporary phenomenon in our present time with regard to the inner human life, the human soul life. In line with what I just mentioned, we are rightly striving for a more social organization of the external conditions of life than has been granted to humanity in the last three to four centuries. But is it not noticeable that we are striving towards this social organization from a very strange human state of mind? Do we not notice that basically human souls in the present are permeated with antisocial drives, with antisocial instincts, with little possibility of mutual understanding? And it is out of these antisocial states of mind, and all the more so because they are present, that we must strive for a more social organization of external life than that which the antisocial instincts of our present human life had developed during the last three to four centuries. If we consider the question from this point of view, we find that these antisocial tendencies of the present time are actually connected with the fact that we have lost the way to the innermost core of man's being, the way to that innermost core of being that every human being actually senses within himself, even if more or less brightly or only instinctively and obscurely: the supersensible human being. However strange it may sound, people today do not know exactly what their deeper, darker soul craves. It longs for a realization of the supersensible essence of the human being. And in the difficulties that our age in particular is experiencing in advancing to a satisfactory realization of this innermost human nature - in these difficulties lies much of what then expresses itself externally in confusion and chaos, as little as people want to admit this even today. Many people, however, think that the question I am talking about should be answered in a completely different way from the one I will give you tonight.

Since I have to discuss this question from the point of view of anthroposophical spiritual science, I will not be able to answer it in the convenient way that is sought by many people today, and which is popular in the broadest circles of humanity. When people today are told about the Mountains of the Moon and how one informs oneself about them through physical instruments and physical measures, they believe that acquiring knowledge about the Mountains of the Moon is a complicated matter. The human being overcomes himself and admits that one cannot penetrate to knowledge of, say, the Moon Mountains or the moons of Jupiter or the like in a completely comfortable way. But when it comes to the supersensible world, when it comes to the spiritual existence of the human being himself, the broadest circles today still behave quite differently. They find it too difficult to speak in the way I will have to speak to you today. Even today the widest circles say: Better than this apparent science is childlike confession or childlike belief in the Bible to enter the supersensible worlds. They insist on that which they find comfortable, on the childlike simplicity of the belief in confession or in the Bible, when it is a matter of the highest thing to which man can aspire on the path of the soul, and they reject that which does not lead man along this path in such a comfortable way. But even today people do not see certain inner connections that exist between this striving for comfortable spiritual paths and between our anti-social instincts and the difficulties of getting out of these anti-social instincts. If people realized the connection between what they have been told and believed from certain quarters: that you can seek the paths to the supersensible through childlike, simple creeds, and if they realized the connection between this assertion and this belief and between what is expressed today in terms of anti-social impulses, then one would certainly learn to think differently about what the widest circles today find to be a 'convenient way into the supersensible worlds'. 'But it is not out of some kind of intellectual quirk that spiritual science shows modern man other ways today, but it shows these ways because it feels it has an obligation to do so in view of the needs and tasks of present-day humanity. If present-day humanity were to recognize itself in its very depths, it would say to itself: With regard to supersensible striving, we can no longer be satisfied with the old ways. This lives today as a longing in many souls, and anthroposophically oriented spiritual science wants to meet this longing.

As already mentioned, people today do ask more or less clearly or more or less unconsciously about the relationship between soul and body; if they have not already come so far as to deny everything of a soul nature, because doubt has always arisen in response to this question, doubt that has wearied them. But what does the modern person fundamentally know about soul and body? He observes the body in such a way that he applies his senses, his external physical mind, or, for that which he cannot directly learn through the senses and the mind, he resorts to natural science, which, through its investigations, is supposed to tell him what the laws are, what the inner nature of this human physical body is. On the other hand, man inwardly perceives that which he calls thinking, feeling and willing. This becomes an inner experience for him. To this thinking, feeling and willing he also attaches certain inner longings, desires and hopes, he attaches the belief that this inner life, living in thinking, feeling and willing, has not only the temporary significance for the world that the life of the physical body has. But then the question arises for the human being that gives rise to the great doubts: What is the relationship between what I perceive inwardly as soul in me, as thinking, feeling and willing, and what I see outwardly in myself and in others as the outer physical body, the laws and essence of which science seeks to explain to me? And if the human being cannot explain this relationship between the soul and the body to himself, then he may well turn to those who, based on certain scientific foundations, have the opportunity to investigate this relationship more deeply. And lo and behold, today's man, who is so eager to have everything explained to him by scientific authority, must then realize that in this question he can be helped little by the scientists he so seeks. If he takes anything at hand in which the researchers in this field have expressed themselves, he will usually find that they say about this question just as uncertainly as he carries within himself. All kinds of hypotheses and conjectures can be found. But something that seizes the human being in such a way that, if only they can truly take a position on it without prejudice, they might get a sense of the truth, is rarely found today. The task of anthroposophically oriented spiritual science is to find this.

But we cannot advance along the same paths by which we arrive at external science to that which I must now speak of as a spiritual science, as a real spiritual science. Imagine someone telling you about the paths of research they have taken in the chemical or physical laboratory, in the clinic, to research external nature. You would usually hear from such a researcher, who can justifiably believe that he has become an expert in his field, that he has gone his research ways with a certain calm, with a certain inner equanimous soul mood. There is not much excitement to be found on today's research paths.

But anyone who wants to tell you about the path he took to his insights into the supersensible human being cannot speak of such calmness, of such an inner, equanimous mood of the soul. If he is to tell you about what he went through to arrive at these insights, he will have to speak of inner struggles, of inner soul-searching, of difficult efforts, of repeatedly standing at the precipice of doubt. He will have to tell you about what he had to overcome in abundance, what he had to go through to arrive at what provides information about the actual supersensible human core of being. For one only really enters upon the path to knowledge of the supersensible human being when one has familiarized oneself with everything I have already indicated: when doubts arise when considering the question of the relationship between body and soul, so that one that can only arise from a certain intellectual modesty – while most people today, in such matters, have not at all intellectual modesty, but on the contrary, terrible intellectual arrogance.

But if one really makes an effort with ordinary thinking, with all the ordinary powers of the soul that one otherwise has in life, to approach these questions about the nature of soul and body, then one gradually realizes that one must be modest, that one cannot approach these questions with ordinary human thinking. And gradually, through inner experience, through inner discovery, one comes to realize that with this ordinary human thinking and feeling, one's approach to the supersensible is comparable to the abilities of a five-year-old child when, for example, it is presented with a volume of lyric poetry. This child cannot do anything with the volume of poetry that corresponds to the essence of this volume of poetry. We must first develop his abilities further, then he can do something with the volume of poetry that corresponds to the essence of this volume of poetry. So we must say to ourselves with regard to the thinking abilities that we have for our ordinary lives, with regard to the powers of knowledge that we have for our ordinary lives: you cannot use them to recognize the actual essence of the world and your own existence; you are initially confronted with this essence of the world and this essence of your own existence in such a way that you can do with it as little as a five-year-old child can with a book of poetry.

Only when one has developed this mood in one's soul, when one has conquered intellectual modesty so that one says to oneself: You must not remain with the way you can think now, feel and will now - only then does one stand at the starting point of the path into the supersensible worlds. For anyone who has something to say about the supersensible worlds must not only speak about something different from the ordinary external sense world, but must speak in a different way. This means, however, that one can only become a spiritual researcher if one first takes into one's own hands the faculties of thinking and cognition that one has for ordinary, everyday life and for ordinary science. Just as a child is educated by others, and its abilities developed by others, so must one take one's own inner soul abilities, first of all one's thinking ability, into one's own hands and develop them further, from the point of view at which thinking comes naturally in life.

In my book “How to Know Higher Worlds” I have described in detail the systematic structure of the thinking process by which man can take his thinking ability into his own hands and develop it further than it has been developed by ordinary life and ordinary science.

This evening, due to the limited time, I will only be able to present the fundamentals of the matter. I will only be able to show you how to further develop this thinking, how to take it into your own hands and how to advance it further and further. The following is a prerequisite for this: If you want to educate yourself about the external physical being of a person, as I said earlier, you should turn to natural science. Now, this natural science is not to be disparaged. The spiritual researcher fully recognizes the great triumphs of natural science in modern times, just as the natural scientist can only recognize them himself. He recognizes this natural science as justified; he is all the better a spiritual researcher the better he is able to appreciate the value and significance of natural science. But precisely for this reason the other side must also be stated: if one asks this natural science, it initially presents one with the limits of knowledge. You are all well aware that it is precisely the level-headed natural scientists who speak of such limits of knowledge. Certain concepts, certain ideas are presented to the person who asks about the nature of things, about power, matter, etc. These concepts change from time to time, but certain limits always remain, beyond which the natural scientist says: You cannot go. The natural scientist is right in his field if he stops at these limits. The spiritual researcher cannot do this. But he must not want to go beyond these limits through mere speculation or mere fantasy.

When the spiritual researcher approaches that which science cannot recognize and where it has driven the boundary posts for knowledge, there the great inner soul struggles begin for him, for the spiritual researcher. The spiritual researcher must fight inwardly with what the natural scientist presents as fixed boundary concepts. And here this struggle becomes a first great experience. He overcomes these limitations in his inner experience by struggling, and by overcoming them, a realization dawns on him with the experiences, which is important, fundamentally important for everything that is to lead to the knowledge of supersensible human nature. By devoting himself to this struggle with the limitations of natural knowledge, he realizes how peculiarly the human being is adapted to life. For the spiritual researcher must ask himself, from his experience, what prevents him from looking into the inner nature of things in a purely scientific way? There he discovers something most remarkable, I might say, something most distressing. If nature were transparent, if it did not set limits for us, then we human beings would not possess a quality in our life between birth and death that we absolutely need for our social existence in this life. If man could see into the inner nature of nature, he would have to do without the soul power of love! Everything we call love from person to person, what we call love and brotherly feelings from person to person, what glows in the soul when we approach another person socially, we could not have if nature did not set limits for our knowledge of nature.

This is a truth that cannot be proven logically. Just as little as one can logically prove that there is a whale or that there is no whale – one can only be convinced by seeing it with one's own eyes – so one cannot prove that one would have to do without love if knowledge of nature had no limits. But as an experience it presents itself to him who really struggles into spiritual knowledge. There you see what secrets our human existence holds. It is such a secret that man must pay for limited knowledge of nature by developing love. And vice versa: he must pay for his ability to love by initially having no unlimited knowledge of nature.

But this also shows us what the one who really wants to penetrate into the spiritual world, to which man himself with his innermost core of being belongs, has to overcome. One of the basic principles for the paths up to the supersensible human being and to the supersensible world in general is that one's ability to love, one's devotion to all beings in the world, must be greater than it is in ordinary life between birth and death, so that one does not lose love when one now tries to shape one's thinking more and more so that it becomes different from the way one thinks in ordinary life. It must be a preparation for the spiritual path of knowledge, to make oneself much, much more capable of love than one has to be for the ordinary social life. One gradually realizes that one actually only gets to know the world in one's full human nature as long as one is in the physical body, through love, through no other method of research.

But if you want to penetrate into the spiritual world, you must at the same time develop your thinking higher than it develops naturally in human nature. This is achieved by systematically applying certain inner soul activities, which in life are otherwise only applied incidentally, by forcing yourself to do so. Today I can only give you a small excerpt of what you will find described in detail in my book “How to Know Higher Worlds.” But I can at least hint at what this higher development of human thinking is based on.

You know that when something from outside stimulates us in some way, we become aware of it. We hear a sound and we are interested in what is happening in the direction of that sound. So being interested in something and turning our attention to it are inner soul activities that are usually stimulated in people from the outside world. What is important when entering the spiritual path of knowledge is that we apply such forces as the forces that lead to attention and interest in us, for example, by meditating on an idea for a very, very long time, as they say, by putting our soul completely into this idea. In the ordinary, natural course of life, attention and interest in this idea are lost. But if you deliberately immerse yourself in such an idea with all your soul, and remain in it, so that you maintain from within the attention that is in danger of fading, that you maintain from within the interest when it is in danger of fading, through the length with which you devote yourself to the idea - and if you keep doing this, then you invigorate your thinking; your thinking becomes something quite different from what it used to be. Then one comes indeed to a thinking that is full of inner activity, but in which one must also exert oneself, as one must exert oneself in an external manual labor. One comes to a thinking that relates to ordinary thinking as ordinary thinking relates to the thinking of a five-year-old child, for example, in relation to lyrical poems. But one comes to a kind of thinking of which one says to oneself: if one has achieved it, then one had to exert an inner strength in order to achieve it, which really took the physical, which also cooperates, so that one feels it like a fatigue from hard external work, to which one has devoted oneself for years. If one learns to recognize that one can work at something in one's soul that costs as much effort as chopping wood costs for me, then one comes to grasp the living thinking in one's soul, while ordinary thinking only accompanies external phenomena, external experiences. Think about how you actually think in ordinary life: you do your work in ordinary life, and your thinking runs along dreamily alongside this outer life. Try to make this thinking more strenuous by reading a difficult book, and you will notice that just when thinking wants to be inwardly active, it must tire, like any other activity. But what is developed from within through this activity must be pushed further and further with the thinking. When it is pushed further and further, one notices that a great change is taking place in thinking. Then one learns to recognize something of which one had no idea before: one learns to recognize that one lives in a thinking of which ordinary thinking is only a reflection, an image: one learns to know a thinking that lives inwardly, a thinking that is completely independent of the tool of the brain, of the tool of the body. However grotesque, however paradoxical, however insane it may appear to present-day humanity, in this way, which you will find described in the book “How to Know Higher Worlds”, the human being can come to know very precisely: by thinking, by developing the soul activity of thinking, you live outside the body with your thinking, while ordinary thinking is tied to the instrument of the body, to the nervous system. But one also learns to recognize exactly how little the inner soul being, which one grasps in one's thinking, is bound to the instrument of the brain. For one does not develop this inner soul being in the first place, but one only gets to know it. I am not talking to you about something that is being developed anew today, but about the knowledge of the supersensible human being. One learns to recognize the great error to which ordinary natural science and external popular opinion about thinking succumb, especially in our materialistic age.

Natural scientific thinking says: the brain is the instrument of thinking. But that is an error, just as it would be an error if you were to see wagon tracks or the marks of human footsteps in a muddy country lane and then to reflect – let us assume for the moment – on the forces at work from below, from the earth, that have produced the wagon tracks or the marks of human footsteps. That would, of course, be foolish. You cannot see from the structure of the earth itself how the furrows were formed. You have to realize that a cart has driven there, that people have walked over it with their feet, that this has left an impression. In this way you come to see the error of science with regard to the human soul life when you really get to know thinking that is independent of the body. There you learn that what is in the brain as nerve furrows does not have the forces in the brain itself that produce the soul; rather, you learn that all these furrows are driven in — like furrows in soft earth driven in by carts and footsteps — that these furrows are dug in by soul activity independent of the body. And now you also understand the error that can arise in science. Such traces arise in the brain for everything that is engraved there; you can follow them all; but this did not arise from the body, it is engraved into the body.

But it is not always easy to grasp this active being. In order to get even a brief glimpse into this human thinking, which is independent of the body, one needs what could be called presence of mind, because it does not last long, such a glimpse of the spiritual into our ordinary perception. One can prepare oneself well – you will also find something about this in my book 'How to Know Higher Worlds' – by developing in everyday life what can be called presence of mind, rapid orientation in situations and the ability to act quickly in a situation. If we develop this quality more and more, we prepare ourselves to see what can appear out of the spiritual, the supersensible world, and what we otherwise do not see because we do not have time to muster the necessary presence of mind while it occurs; because we do not have time to look at it before it is over. But if you really learn to look into the spiritual world in this way, if you learn to recognize what lives in the human being and can be grasped in this way through developed thinking, then you see not only into the ordinary human life of everyday life, but then a completely different perspective arises.

There is one thing that this spiritual knowledge does not have: it is not memorable in the ordinary sense. The one who wants to tell you something from the spiritual world must always create the conditions to see it. He cannot just develop a memory for his earlier spiritual vision. But even if that spiritual insight, I would like to say, passes quickly like a fleeting dream that is soon forgotten, it contains within itself a meaningful memory. And at this point something must be said that will naturally strike the people of the present time as highly peculiar. But it certainly did strike people as peculiar when they were told that there are not just glowing points up there, but countless worlds spread throughout space! Just as men centuries ago were slow to believe it, but became so accustomed to it that today it is a matter of course for them, so what the spiritual researcher presents as his experience through his developed thinking will still seem unusual today, but it will have to be a matter of course for the coming centuries. And one of the tasks of our time will be to develop people's understanding for such an expansion of human knowledge and human perception. In the moment when man has an inwardly living thinking and knows that with this thinking he is independent of the body, he looks back - while he cannot have the ordinary memory in this moment - to the spiritual-soul that he has gone through in a purely spiritual world before he united with the physical human body through birth or conception and thereby descended from a spiritual world into the sensual world. The view expands beyond the life one has been living since birth; life expands into the contemplation of the spiritual world from which we have descended to our physical existence.

This also gives a new meaning to our entire social life. In our social life, we relate to this or that person. We quickly develop an affinity for one person, while with another we do not find ourselves so quickly united in sympathy. The most diverse relationships arise with other people here in this life between birth and death. If, as a spiritual researcher, you learn to recognize life as I have just indicated, then you will find that what attracts you to one person and what more or less alienates you to another person – in short, what arises in your relationships with others – is the result of what we have lived through with other souls in another world before we descended to this physical existence. Everything we experience in the physical world is a reflection of experiences in the spiritual world. In this way, human spiritual endeavor in our time will be able to give rise to insight into the spiritual world from this physical world.

There may still be many people today who cannot relate to such a view. But one can still think about such people. When the first railroad was built in Germany, a council of physicians and other scholars were called together to decide whether or not to build railroads. These learned gentlemen delivered the verdict that railways should not be built because traveling would be harmful to health and only fools would want to travel in them. In any case, a high board wall would have to be erected so that those along whom the railroad passes would not get concussions. Today there are people who, figuratively speaking, believe that one gets a concussion when the spiritual researcher speaks of the insights of the supersensible world. But the development of time will overcome these prejudices as it has overcome other prejudices.

What I have described to you is one way of crossing over from the physical world into the superphysical world. One must struggle with the limitations of knowledge of nature. But one must also come to terms with another limitation if one is to enter the spiritual world and gain insights into the supersensible nature of the human being. Just as one must come to terms with the limitations of knowledge of external nature, one must also come to terms with the limitations of knowledge of one's own being.

A great many people despair of finding satisfaction for their inner soul life in their old religious traditions and turn to so-called mysticism, believing that if they delve deeper and deeper into their souls, their inner soul life, their human nature, will become clear to them. Many people believe that what they truly are as human beings can arise mystically. The spiritual researcher must also learn this limit. He must be able to be a mystic, just as he must develop knowledge of nature. But he must not stop with mysticism, just as he must not stop with knowledge of nature. He must learn that mere mysticism leads to nothing but illusions about the supersensible human being, but not to a real knowledge of this supersensible human being. A true spiritual researcher is truly not an illusionist. He does not succumb to any illusions about what he has to recognize as reality. Therefore, unlike the ordinary mystic, he does not set out to conjure up all kinds of fantasies from within himself. No, there he knows one thing again: by struggling with his own inner being, by going through his own personal struggle, he knows that what mystics find is basically nothing other than what has made an impression on their souls since birth. They may have only grasped it dimly, it may not have come to their perception quite clearly, but it has remained in their memory.

Scientific research has already made some very interesting observations in this regard. I will briefly share one with you that is recorded in scientific literature, but which could be multiplied a hundredfold, a thousandfold. A natural scientist passes a bookstore window. His eye falls on a book. And as he looks at the title of the book, he has to laugh. Just imagine, a naturalist has to laugh when he sees a serious book title! He cannot explain to himself why he has to laugh. Now he closes his eyes because he thinks he will be able to figure it out more quickly if he is not distracted by the external impression. By closing his eyes, he hears in the distance what he had not heard before, as long as he was distracted: a barrel organ. And by continuing his investigation, he realizes that the organ is playing a melody to which he once danced. At the time, it made no strong impression on him; he was more interested in the dancer, or even in the dance steps. The impression of the melody itself was weak at the time, but still strong enough to resurface in later life when the researcher hears the same melody from the organ!

The spiritual researcher is very familiar with such things and their essence, for he has no illusions. He knows that when some mystic speaks of experiencing the divine human within himself, of experiencing something that brings him together with his eternal self, then it is the 'sounds of the barrel organ': he has once taken something in, that has transformed itself – for such things transform themselves – that rises as reminiscence. In the path of ordinary mysticism you find nothing but what you have once absorbed, and you can give yourself up to the most terrible illusions by wanting to be a mere mystic.

It is precisely this limitation that the spiritual researcher must overcome. Through experience one comes to know that what cannot be proved “logically” can be attained by the spiritual researcher through direct experience: one learns to recognize that one may not learn to know oneself by looking inwardly. For if one could see through oneself inwardly, one would in turn lack a human soul power that one must have for ordinary life if one could see through oneself inwardly. If one could see through oneself inwardly, one would not have the power of memory in ordinary life. And that this power of memory, the power of memory, is healthy, depends on whether we are healthy at all in our soul life. If our memory, our recollection, is disturbed, the ego is disturbed, a terrible mental illness occurs. So that we have to say: just as man, in order to have love, must have limits in his knowledge of nature, so too, in order to have memory, he must be placed in the impossibility of coming to the higher human being through mere inner contemplation.

But one can also ensure that this ability to remember is more firmly rooted in human nature than in ordinary life, which can also be done through exercises such as those I have described in the book mentioned.

In the same way that you can move towards consciously elevating your thinking, as I have described, you can also move towards conscious self-discipline by always noticing: You are doing this or that badly, you have to learn from life. In this way, you can take your will development into your own hands, just as you took your thought development into your own hands. When you take your will development into your own hands, something develops that, so to speak, illuminates the otherwise dark will in which you find yourself in ordinary life: you feel everything that you feel as will, interspersed with thoughts. In a sense, you are the spectator of your own will and action. When one comes to be the observer of one's own will and actions in such a tangible, spiritual and soul-like way, then what one receives as a higher willpower coincides with what developed earlier as thought activity. And now another faculty comes into play: one now beholds in one's own human nature something that appears so independent of all physical activity that one knows: What you carry within you, you carry out through death into the spiritual world. Through the culture of the will, one comes to know the spiritual life that a person lives after death, just as one comes to know, through the culture of thought, the spiritual life that a person has experienced before birth or conception. As you can see, spiritual research cannot speak in the usual way about the supersensible human being, but must relate how one experiences being able to look at the life of a person before and after death.

By penetrating into the world of one's own human existence in this way, one encounters social life in a new form. One observes how one experiences this or that together with other people, how one enters into relationships with other people, how one becomes friends with other people or is connected or disconnected again through other circumstances in the world. One learns to recognize that everything that takes place in the physical-sensual world is only the beginning of something that develops further as we pass through the gate of death. The relationships of the soul that are formed here between human and human find their continuation when the human being passes through the gate of death. The life that joins death becomes a very concrete reality in that we know that we are connected to those people here through our relationships in the sensual life, even beyond death.

These are things that still seem strange to people today, but they must be mastered by the tasks of our time. If they are, then something quite different will come to the fore. Then man will recognize in a completely different light what he today calls his own human development, what he today calls history. If one develops abilities such as those of which I have spoken, then one also looks differently into the historical of humanity than the fable convenue indicates, which is called history today and which must become something completely different in the future. I will give you an example at the end of my discussion to show you how the human being of the future must penetrate into the historical development of humanity itself.

We do not usually notice it, but at a certain historical point in recent times, a major turning point occurred in the development of humanity. That was in the middle of the 15th century. We usually say that nature does not make any leaps. It is a saying that is generally believed, although it is false. Nature is constantly making leaps. Consider the development of a plant, how a flower with stamens and pistils develops from a leaf, and finally the fruit! In the same way, historical life also makes leaps. And such a leap occurred in the middle of the 15th century, which we only fail to recognize because we look at history so superficially. The expanded human gaze, which overcomes, as it overcomes the experiences between birth and death, also that which is only presented in external history, in external facts, and it looks into the spirit of historical activity. And so this view shows that we have been living since the middle of the 15th century in the age that will last for a long time, which replaced another age that began in the 8th century BC and lasted until the middle of the 15th century. century. This era, from the 8th century BC to the 15th century AD, encompasses everything that was the magnificent Greek culture, what was Roman culture, and the after-effects of Greek and Roman civilization. And since the middle of the 15th century, we have, as I will characterize it in a moment, our modern culture with modern humanity.

How do these two cultures differ? They differ in something that people in the present time do not yet want to see and acknowledge. Before the 15th century, going back to the 8th century BC, man was capable of development in a completely different way than today. I can make this clear to you in the following way. Think about what the human being is like in the years before he changes his teeth around the seventh year, and how that marks a turning point in his life! You can read more about this in the small booklet on 'The Education of the Child from the Point of View of Spiritual Science'. You will see what it actually means for the more precise observer of human nature, what the child goes through with the change of teeth. There is a parallelism between the outer development of the body and the inner development of the soul. Then, in turn, there is a next point of development at the time of sexual maturity, in the fourteenth or fifteenth year. Then the parallelism between body and soul becomes less clear, but for present humanity it continues until about the twenty-seventh year. In the twenty-seventh year, one ceases to feel this connection between spiritual-soul development and bodily development strongly. This remarkable fact that the human being completes his physical development at the age of twenty-seven has only emerged since the middle of the 15th century. It was different in the previous period. What can be recognized here through spiritual research is an infinitely significant human developmental truth. In Greek and Roman times, human beings were at such a stage of development that until the age of thirty-three or thirty-five, there was a parallelism between their physical and spiritual-soul development. The Greeks developed qualities such as these, although not to the same extent, until well into their thirties, as evidenced by the change of teeth and sexual maturity. This is what constituted the remarkable harmony of soul and body in the Greeks. The progression that human history shows is that we have less and less of the years of youth, less and less of what emancipated us from the physical and bodily in our earlier years. But this also requires a completely different position of the soul-spiritual to the world being in the human being. In the long period from the 8th century BC to the 15th century AD, human beings developed more of an instinctive mind and an instinctive emotional life. Everything that lives in this period is permeated by this instinctive life of mind and soul. But since the middle of the 15th century, man has developed a more conscious mental and emotional life and with it the demand to place himself on the level of the free personality. This demand of human nature to place itself on the level of the free personality is only developing in history since the middle of the 15th century.

This also explains how the great events in human development fall differently depending on whether they occur in one or the other epoch. In the epoch that preceded our own, in which man remained capable of physical development well into his thirties, the greatest event in the development of the earth occurred in the first third of this epoch: the event that actually gives the development of the earth its true meaning, the event of the Mystery of Golgotha, the founding of Christianity. In the first third of the Greco-Latin era, what is like the central event of the whole human development on earth took place. The way it took place in the human race at that time, it could only be grasped naively by humanity in the age in which instinctive powers of mind and instinctive powers of the soul were present. It was only through these instinctive powers that people were able to relate to the great event in the right way during that period, because they did not yet behave consciously, but naively. They said to themselves: This is not just something that is done by human beings, something superhuman has broken into earthly development. The Christ, the superhuman being, has united with the body of Jesus of Nazareth. What happened at Golgotha is, in its physical facts, only the outer expression of something supersensible that has taken place in the development of the earth.

In those days, therefore, it could be grasped instinctively. This has changed since the middle of the 15th century. Since the middle of the 15th century, the instinctive mind, the instinctive power of mind, has been transformed into conscious mind, into conscious powers of mind. This made it possible to develop natural science to the high level it has reached, but also to develop industry, and to develop the materialism of the age, which had to be there as an adjunct to place the free personality at the top. But this materialism must be transcended by seeking the path to the spiritual world in a new way, as I have described it today. The age became materialistic in the epoch in which the consciousness soul of man developed from the earlier instinctive soul. Then, in addition to external materialism, the materialism of theology also emerged. Consider how, in wide circles, even theology, the religious view, has been grasped by materialism; how man of the age of consciousness became incapable of recognizing the supersensible in the event of Golgotha, how he came more and more to drag it down into the sensual; how he finally became proud of it, how even numerous theologians became proud of no longer seeing in the Christ the supersensible entity that descended to earth in the body of a human being, but only seeing the “simple man from Nazareth,” who is indeed somewhat greater than other people, but is nevertheless merely a human being. That in the Mystery of Golgotha, in the death and resurrection of Christ, the greatest fact in the evolution of the world and of humanity is presented to us, has not yet dawned upon the materialistic age. Religion itself has become materialized. Simple religious belief will not be able to stop this materialization of religion. It can only be stopped by the conscious knowledge of the spirit, of which I have spoken today. It will in turn arise from the realization that in Jesus of Nazareth there lived a supermundane, a supersensible being, which since that time has united itself with the evolution of mankind. The Mystery of Golgotha will be placed in the sphere of human contemplation through anthroposophically oriented spiritual science; but now it will be placed in such a way that it will be freed from the narrow-mindedness of the individual denominations.

What will develop as the spiritual outlook of the supersensible human being, as I have described it today, will make it possible for it to live in every human being across the whole earth, without distinction of race or nationality. From there, however, the path to the mystery of Golgotha will also be found, and all people across the whole earth will understand this Christ event, learn to comprehend it. In our time people enthuse about the so-called League of Nations; one enthuses about this League of Nations in the utopian way in which it originated in the abstract thinking of Woodrow Wilson. It will not be able to arise in this way. It needs a foundation of reality, and this must proceed from the innermost part of the human soul. That is the task of the present time. Only in this ability of the soul, which leads to the path of knowledge of the supersensible human being and unites people of the whole earth, only through such knowledge, which can look at the Christ event as a supersensible event, only in such an impulse, which works across nations, which works across all borders through nations, lies the real power for a future true League of Nations across the earth. In this way, Christianity must strike its new roots into human culture.

This shows you the other side to what I was allowed to say here in the previous lecture. This shows you the side that corresponds to the human inner soul life, which in turn will ignite social instincts in the human being when it fills him. To receive this spiritual science, one does not need to believe in authority as one does to receive the other scientific knowledge that is conveyed, say, from the observatory about astronomy, from medicine about the nature of the physical human being. That must be accepted on authority if one does not want to become an astronomer or a physiologist and so on oneself. But you do not have to believe what the spiritual researcher tells you on authority. You do not have to be a spiritual researcher yourself, just as you do not have to be a painter to find the beauty in a picture. You can absorb spiritual science through your common sense without being a spiritual researcher yourself, if you just sweep away the prejudices that have developed from today's materialism. Because everything in spiritual science is stored in the depths of the human soul, it can be understood without belief in authority. And this understanding, this trust in the revelations of spiritual science, is something that must be lived into the tasks of our age. Then this age will experience a renewal. Then this age will be given the ferment for what, as an external institution of a new structure, will have to play a corresponding role.

For what do we see when we really try to understand the nature of the present time? I would say: We see two paths, one on the left and one on the right. One of these offers us the possibility of stopping at the views that mere natural science has brought, and from this view, which natural science has brought, to now also proceed to social views; thus to start from the belief that one can understand social life with the same faculty of thought with which one understands nature. Karl Marx and Frederick Engels did that, and so do Lenin and Trotsky. That is why they arrive at their conclusions. People today do not yet realize that natural science stands on one side, and that its ultimate consequences find expression in social chaos and social decline. The terrible faith that now seeks to destroy all truly human culture in Eastern Europe, this terrible faith of Lenin and Trotsky, arises from the other faith, that the paths of scientific knowledge must also be followed in social life. What has happened under the influence of this newer materialistic-scientific faith? Our entire spiritual life has been mechanized. But because our spiritual life no longer rises to thoughts about the supersensible human being, because it mechanizes itself on the external mechanistic view of nature, at the same time the souls are vegetarianized, made plant-like, sleepy. Thus we see that in addition to the mechanized mind, we have a vegetarianized soul in modern cultural life. But if the soul is not warmed through by the spirit, if the spirit is not suffused with supersensible knowledge, then animal qualities develop in the body. Today these animal qualities live in anti-social instincts and want to become the executioners of culture in Eastern Europe. Then, under the guise of wanting to socialize, the most anti-social thing develops; then the bodily life becomes animalized alongside the mechanized spirit and the vegetated soul. The wildest instincts and drives arise as historical demands. That is the path that leads left.

The other way, the right way, is to enter into the view of the supersensible human being, the supersensible world, as presented in today's message. This view also sees the development of the human being in the supersensible light, and penetrates to the truly free spirit.

In my book “The Philosophy of Freedom”, I wanted to describe freedom as the basis for human progress, and to show how man can experience his true inner freedom by grasping the spiritual life. Only the spirit that permeates man can truly become free. The spirit that only permeates nature and seeks to shape all social life according to the pattern of modern natural science becomes mechanistically unfree. And the soul, permeated only by this spirit, sleeps like the plant. The soul that is warmed through by the true, pulsating will of spiritual knowledge of supersensible human nature steps forward in social life. It learns to recognize the supersensible human being in the other person. It learns to see the divine in the archetype in every person. It learns social feeling towards every person. It learns how, with regard to this innermost soul, all people here on earth are equal. And in this soul, warmed by the spirit, equality can develop in the other way on the right. And when the bodies are imbued and spiritualized by the supersensible consciousness, when they are warmed through, when they are ennobled by what the soul absorbs, by being awakened by the spirit, not remaining vegetated, then the bodies will not become animalized either; then the bodies become such that they develop what, in the broadest sense, can be called genuine love. Then, then the human being knows that he enters into his earthly body as a supersensible being, that he enters into this body to develop love in this body, to develop love towards the spirit. Then he knows that there must be brotherhood in the earthly body, otherwise the individual cannot be a whole, a full human being in unbrotherly humanity.

Thus the continuation of the old way leads us to the mechanization of the spirit, to the vegetarianization of the soul, to the animalization of the body. The path that is to be shown by spiritual science leads us to the true social virtues, but to the social virtues that are permeated by the spirit and warmed by the soul; that are carried out by the ennobled human body.

Thus spiritual knowledge of the supersensible human being leads us to found the future on a beautiful new building on earth: freedom in spiritual life. The spiritualized human being will be a free human being. Equality in the soul life warmed by the spirit: the soul that takes in the spirit will perceive and treat the other soul that it encounters in social life as truly equal, as if in a great secret. And the ennobled body, the body ennobled by spirit and soul, will become the vehicle of truest, most genuine human love, of true brotherhood. Thus the social order of man in freedom, equality and brotherhood will be able to take place through the correct understanding of body, soul and spirit.

A kind of nightmare-like oppression can weigh on the soul of anyone observing the current cultural life of humanity, a kind of contraction of the tortured heart, when one realizes that there are still relatively few people who want to see with an unbiased eye how we are on a slippery slope with regard to the most important branches of our cultural life. This downward slide has become sufficiently apparent through the events of recent years, through everything that has befallen people. But we still often find today that people are of the opinion that, unless drastic action is taken, things must remain at least as chaotic as they have become, and that we can continue to work from what is already there; the rest will take care of itself. Over the years, I have repeatedly had to speak out against these feelings of temporariness and point out the necessity of relearning and rethinking in order to find the inclination to think about a real renewal of our public affairs and public life from the deepest foundations of our intellectual and cultural life. And even though there are already a small number of people today who have become aware of this, and all signs indicate that without such decisive action the downward spiral will have to be continued and continued, even these few people will find little understanding for what is necessary for a new metamorphosis of the human spirit to emerge from the ice, in order to lead to a recovery, to a healing of many an ill, who are living out their lives on the slippery slope of our cultural life.

Three phenomena stand out, from which the most important for understanding our time and what is necessary in it can be seen. The first I would call the main defect of our time. For decades, the lectures on spiritual science have endeavored to point out this main defect and also to point out the many things that must follow from this main defect of insufficient knowledge and insight into spiritual life itself for the development of humanity in the present and the near future. The second thing that speaks loudly and clearly from the facts of the present, I would call the main demand. And this main demand has been sounding in many hearts for more than a century, since Schiller, in his “Don Carlos”, had the words spoken: “Give freedom of thought!” Those who look more deeply into the social and spiritual life of our time will be able to see how, behind many of today's consciously formulated social demands, the demand for free activity of the innermost human being, of human thought, is actually hidden. Many people sigh under the compulsion of their thought life, which comes either from old existing institutions or from the new economic conditions. They find themselves either officially existing beliefs or the constraints of economic life in their free development of thought inhibited. What actually lives in the soul, remains largely unconscious, but what rises to consciousness, comes in the fact that one can not be satisfied with anything, there is something that does not let people openly and freely confess before himself: I may lead a dignified human existence. And so the most diverse programs arise, which contain very beautiful things, but do not reach down to the bottom of the soul to see what is actually living there. If one searches for what is living there: it is the longing for the freest activity of the innermost human being, for what could be summarized with the expression of the time's demand for freedom of thought. And one need only utter the words “social forces” – and it can be felt how this indicates that modern intellectual, modern legal and political, and modern economic conditions have brought us to an age in which the productive forces of life operate in a complicated way, and how we are not able are unable, from what we have intellectually mastered, from what we want to process programmatically, to organize these social forces, in which human beings are interwoven, in such a way that within this organization the individual human being, who has come to the awareness of his humanity, can satisfactorily answer the question: Do I lead a dignified existence?

I may assume that the majority of the listeners gathered here today have been able to gather from the lectures and the writings, which further elaborate on the content of these lectures and which I have published, over the course of many years, what the inner meaning and spirit of the spiritual science referred to here is. This spiritual science believes that it must, out of a sense of the necessity of the times, place itself in the present-day cultural life. Today, since I can refer to the numerous lectures already given here, I will only need to touch on some fundamental points. Above all, however, I would like to touch on one introductory point again, which has already been discussed in the most diverse forms.

When spiritual science is mentioned, the outside world often associates it with all kinds of complicated mysticism, complicated theosophy, and so on. Although spiritual science does what it can to educate people about its true meaning, it is still spoken of in such a way in the broadest circles that it represents the exact opposite of what this spiritual science actually wants to be. First and foremost, the representatives of this spiritual science feel that for three to four centuries a way of thinking has emerged within humanity that dominates our entire lives and that has found its most significant expression in the way of thinking of modern natural science. Please do not misunderstand me on this point. I do not want to awaken the belief that I assume that only those people who have undergone some kind of scientific education are imbued with that school of thought. It is not like that. People from the widest circles, right down to those with a very primitive culture and education, who today want to be enlightened about the nature of man, about the nature of social life, and about the nature of the universe, think in such a way, they present in such a direction as it has been expressed mainly by natural science. And it is no wonder that this is so, because our whole life, which surrounds us and in which we are interwoven throughout the day, is basically a result of this scientific way of thinking.

Those who have heard me speak often know that I do not underestimate this scientific way of thinking, and that I recognize its great triumphs. But it has achieved these triumphs precisely because it has been able to take hold of part of our practical life in such a magnificent way, because over the last three to four centuries it has become magnificently one-sided. Everything that people think in this direction is based on an understanding of inanimate nature, of the physical and chemical, which then passes into technology, into everything that underlies our life institutions, and which, for example, is also incorporated into our healing methods, that is, into those insights that are intended to help human life from a certain point of view. But anyone who recognizes, without prejudice, the tremendous progress that has been made in the biological, physical and chemical aspects of the natural sciences, and who is able to appreciate the significance of what conscientious methodology has achieved in this respect, is precisely the person who, at the same time, is also able to fully grasp the limitations of this natural scientific way of thinking. I have explained this countless times here, and I would now like to summarize it in the words: Those who penetrate more deeply into what we today call genuine natural science will find that this natural science provides excellent insights into inanimate nature and into that in the living that, I might say, consists of inclusions in this inanimate nature. But there is one thing that we must stop at when we survey the scope of knowledge of the natural scientific way of thinking: We must stop before the actual essence of man. There is no way, if one does not want to indulge in self-deception, to believe that these views, which have led us so deeply into the inanimate, which have “brought us so gloriously far” in our technical achievements, that these views can provide any insight into the essence of man. This knowledge of the human being – that can be known by the one who does not cling to that fable convenue, which is not history but is called history – this knowledge of the human being was something instinctive for man up to three to four centuries ago. A certain knowledge of the human being lived out of an original, elementary instinct of humanity. However, just as the individual human being undergoes a development, so does all of humanity. And no matter how much we are deceived into claiming the opposite, humanity has now reached a point in its development where it can no longer judge the human essence from mere instinct. It is necessary for man to penetrate consciously into the essence of man himself, just as he must consciously penetrate into the phenomena of the outer life of nature, as Copernicus and Galileo did. When we come to the decisive point, where science and research must stop short before the insight into the human being, there is nothing left but to turn to what I have often mentioned: the intellectual modesty that is necessary for the human being, which can only provide the basis for the pursuit of true human development.

Those who cannot develop this intellectual modesty out of a genuine desire for knowledge will not be able to arrive at a true understanding of the human being. You have to be able to say to yourself: I see a five-year-old child, and I give him a volume of Goethe's lyrical poems. He looks at it and may well tear the book apart. He is going through the same process that an adult who has undergone development also goes through, so that he can really find what is meant to speak to him from this volume of poems. But just as one must admit that the child must first develop in order to relate to what is happening to him in the right way, so today one must also say: just as the human being is placed in existence by nature, he stands before human life itself like a five-year-old child before a volume of Goethe's poetry, if he does not have the will to guide his development beyond what is usually considered the only possible method today. One must take one's development into one's own hands. But then it becomes apparent that there are hidden forces in the human being that can be awakened and that give an equally rigorous scientific insight as only a natural science can give, but which go beyond the knowledge of the external world, the world of the senses, and lead into the supersensible, and only then lead to a true understanding of the human being. We must be able to admit: we cannot approach the human being with the ordinary powers that are sufficient for the knowledge of nature. We can only do so if we bring out the powers of knowledge that otherwise lie dormant in us, as the powers of understanding do in a five-year-old child, from the depths of the human soul.

And so the spiritual science referred to here represents the view that it is possible, from the standpoint that is sufficient to recognize external inanimate nature, to lead people to points of view of knowledge from which one can penetrate into the human being. This spiritual science does not want to be an idle brooding in inner mysticism; this spiritual science also does not want to handle any outer machinations to advance to the spirit, but wants to be something that builds so strictly on that for which the human being is really capable of developing, as, for example, the mathematician builds on the development of those abilities that are also brought forth entirely from within the human being. This spiritual science does not want to be as strictly logical as any other branch of science, but it does want to apply this logic only to what arises as a spiritual vision when what lies dormant within the human being is truly awakened in a natural way. In my book “How to Know Higher Worlds” I have pointed out that it is entirely through inward, soul-spiritual methods that this development of inner, spiritual-soul forces is brought about in man, and how, through this, , to use Goethe's words, a spiritual eye, a soul ear, a spirit ear, so that he can see and hear the spiritual and soul realm, for which we basically only have words today. It is pointed out that it is important to cultivate a certain strengthening of our thinking life. I have emphasized the necessity of a certain self-discipline, of taking our development into our own hands, for otherwise we simply abandon ourselves to life, so that the spiritual eye and the spiritual ear are closed.

Most people today are still quite hostile to anything that comes from this side. And yet, one need only point out how, in our time, when social demands are springing up everywhere, the most anti-social instincts prevail. Where do these come from? They come from the fact that people actually pass each other by without understanding and that they do not comprehend one another. And why do they not understand one another? Because their knowledge, what they call knowledge, does not engage the whole person, because it remains in the head, because it is limited to the mere intellect. The peculiar thing about the spiritual science meant here is that the knowledge it provides through the developed forces engages the whole person, that it not only speaks to the intellect, not only to the intellect, but that they imbue feeling and will, that they infuse understanding of human nature, understanding of all that lives and moves beside and beyond us, that they pulsate with ethics, with morals, with a social attitude that simultaneously impacts directly on practical life.

This spiritual science does not know the unfortunate division that is discussed on every street corner today, the division into mental and manual labor. After all, what is our manual labor? It is nothing more than the use of the bodily tools at our disposal in the service of our will. But when we are clear about the fact - and I have often spoken of it - that this will, as a spiritual force, pulses through everything we do as a whole human being, and in turn radiates back to the intellect in our head, - when we really have the whole human being in mind, only then will we understand the innermost impulse of this spiritual science.

Please excuse me for mentioning something personal on this occasion. But in this case, the personal will serve to clarify the matter. The spiritual science that is being discussed here is to be served on the Dornach hill in northwestern Switzerland, a piece of Jura, the Goetheanum built there, which is intended as a university for spiritual science. When the time came to found this School of Spiritual Science and to dedicate the outer structure to it, it was not a matter of going to someone who, based on old architectural or artistic ideas, would have built a structure into which one would then have moved in order to pursue this spiritual science. No, it had to be something else. From the very beginning, this spiritual science was conceived in such a fruitful way that it can intervene in the whole of external cultural life, that it can truly infuse anew that which has become old in our art, in our architecture, in our life, in our work. So one could not simply give someone the commission: Build me a building in the Greek, Romanesque, Gothic or some other architectural style. Rather, out of this spiritual science itself, just as out of the other thoughts of life, just as out of the other impulses of life, so too did the architectural thoughts arise, which suggested: this is how this building must be in every line, in every single form. And so the building was undertaken that in every single form, even the smallest, it will indeed be the external crystallization of what underlies this spiritual science as a way of thinking, as an attitude.

And so perhaps I may say the following about myself: It was in the fall of 1913 and in the winter of 1914 that I myself worked out the model of this building, the whole building in miniature. Now that I have worked out the model, I ask about which even the architectural drawings are made: Was what I worked out in manual labor, was it manual labor or mental work? It was something where both came together and worked as one. I know this because I just did the thing. Then again, there is hardly anything about this building where I, like every single worker, did not lend a hand here and there. And for anyone who might be interested, I would like to say: we are working as the central figure of this building, a nine-and-a-half-meter-high wooden group, which is supposed to represent the human enigma of our time, but in an artistic way. The task was to create a sculpted woodwork. Although the work is artistic, it is, if I may use the expression, a wood-chopping, and I could show the calluses on my fingers, which provide evidence that here mental work in direct manual labor from morning to evening itself is executed.

Recently, we had to decide on a certain financial matter; we needed to make the chairs. We got the cost estimate. The price was outrageous. So we made the model of a chair ourselves in our artistic studio, working together with a worker who is indeed extraordinarily skilled. When the model was finished – the chair will cost only two-fifths of what it would have cost according to the other proposal – again, one could not tell where the intellectual work ended and the manual labor began.

One may even say: in the way we work together in social life with our co-workers, who are made up of friends of our movement on the one hand and workers on the other, there is actually only one obstacle without which it would become apparent that mental work and manual work flow together everywhere. For example, we have a lady who is a certified medical assistant and who sharpens knives for our sculptors from morning till evening. And we can ask: What prevents what the wit, who are called spiritual workers, do, from simply flowing into what the workers do, to the complete satisfaction of both sides, to the most completely satisfying social collaboration? Yes, I do understand everything that has come about as social phenomena. Nevertheless, I must say that if I am to speak of the only obstacle that makes it impossible to hand over both manual labor and mental work to the manual laborer, it is the fact that the workers are organized and view everything that comes from the intellectual workers with mistrust, even though they are actually doing the same thing.

Why is it that today there is such a deep abyss between what lies in our art, in our science, in short, in our spiritual life and also in the spiritual direction of our social life, and in the external work that the proletarian movement in particular is dealing with today? This gulf has come about because what concerns the whole human being has fled from our way of thinking. A recovery for this lies only in spiritual science, not in a one-sided, complicated mysticism or theosophy, which idle people may pursue in their little rooms, without any momentum. The healing power of this spiritual science lies in the fact that it engages the whole human being. And I have said this now in order to make the following comment: I know that the insights that I am presenting to the world today with full responsibility would not have come to me if I had only worked with my head, if I had not had to devote my whole life to something that is usually called manual labor; because this also has a certain effect on a person. What is only the so-called brainwork, what only engages the intellect, does not reach to the spirit. And something that will seem highly paradoxical to many people today, I would like to mention here. Today, out there in practical life, we say: manual labor, practice; inside, from the intellect: intellectual work! Oh no, it is not at all as these words would lead us to believe. We have the separation between outer life practice and the so-called spiritual life because the spirit has fled from both, because today we are caught in the mechanical treadmill of technology, because the worker stands at the machine and merely performs mechanical tasks according to the instructions of the intellect, and because, on the other hand, those who are educated for an intellectual life are not sufficiently involved in real practical work. Our practical life is spiritless, and so is our intellectualized spiritual life. Only when the full activity of the human being in the world flows back into our heads, into our thinking, which can only arise from the harmonious activity of the whole human being, only when we do not only think with our heads, but think as one thinks when one has once formed something with one's hand and felt how it radiates back into the head, only then will the thought be so fully saturated with reality that there is spirit in it. That which is merely thought out is just as spiritless as that which is spiritlessly worked on a machine.

The spiritual science referred to here should not practise mysticism that is alien to life. It should arise from full engagement with life and should be much more saturated with reality than what is usually meant by intellectual life today. Or is what is meant today as spiritual life saturated with reality? Do we not see how powerless science is to really grasp the spirit? People who are generally immersed in our modern culture believe that they are doing unprejudiced natural science. But how did this unprejudiced natural science actually come about? Through the fact that for many centuries everything that people longed to know about soul and spirit, about that which extends beyond birth and death, was dependent on what the confessions monopolized, due to social circumstances. When the spirit of modern science arose, what did social life actually look like? Everything that people were allowed to know about soul and spirit was monopolized in the dogmas of the confessional societies. One was not allowed to think about soul and spirit, one was only allowed to think about the external world of the senses. And in this, people who have pursued natural science have found themselves. They got into the habit of thinking and researching only about the external world of the senses because research into spirit and soul had been forbidden for centuries. They translated this into certain ideas, they only pursued external sensory science. Then, through a grandiose self-deception, this has become the belief that exact science can only decide something about the external world of the senses, and that research into soul and spirit lies beyond the boundaries of knowledge. But this is also rooted in the soul life of modern man and permeates all life. One can gain fruitful thoughts about nature with such a view. But as soon as one wants to penetrate into social life, this way of thinking is not enough. There it is necessary, for the foundation of a real people's science, a real social science, that we imbue ourselves with a view of the whole human being. And that is lacking because the influences I have characterized prevented it.

So it has come about that people have said: Spirit and soul is something that has been established by dogmas for centuries. It cannot be researched. It is something that only through human will moves like smoke and fog over real life, and there, as the real thing, one forms nothing other than the economic forces themselves. Unbelief arose: the spiritual reigns in what the external economic forces are. And out of unbelief arose what has fatally taken hold in the hearts and minds of men. The belief arose that spiritual life could develop out of economic forces by itself, if only these were organized in a certain way. There is no realization that everything that has arisen economically is originally the result of intellectual life, but that our intellectual life has become unworldly, that there is an abyss between it and the outer life, and that for a recovery of our life we need a real spiritual science that penetrates into the essence of man, that penetrates man just as outer natural science penetrates the machine, but that must be built on the developed powers of human nature. In short, it is extraordinarily difficult to realize that spiritual science must become the basis for the understanding and mastering of social life. That is what the representative of spiritual science believes he recognizes: that the human intellect does not have enough impact, not even where it pulsates in today's social life, to immerse itself in real life, and that the latter must increasingly end in chaos if the impulses that reach into feeling and will, that can place human being next to human being in such a way that social forces can be organized, are not enlivened. No matter what natural scientific methods you take from the exact natural science that has reached its zenith in our time, you cannot establish a social science with them. The ideas that one gains without spiritual science behave in relation to social science in the same way as a color that one wants to paint on an oily surface. Just as the oily surface rejects the color, so life rejects what merely rules among us as intellectual science.

Thus external life cries out for the kind of depth that spiritual science provides. Spiritual science will have to provide the foundations for what people unconsciously express in their social demands today, what they cannot formulate clearly because the power of thought is not available. It is therefore necessary to understand this spiritual science not as something that one could devote a few thoughts to on the side, but as something that is among the most necessary conditions for the recovery of our lives. I know full well — for I truly do not believe I am an impractical person — that people say: We have our professions, we cannot devote ourselves to this spiritual science, which is quite extensive after all. Should not a little more thought also enter into the hearts and souls of people: Doesn't the present downward path on which we are walking show us — however much we are still in our profession — that we are only helping to shape the path into chaos? And shouldn't we consider it necessary to devote every hour that we can spare to such views, which now really and radically raise the question of recovery?

And what is meant here as spiritual science is intimately connected with that call in our time, which, as I have explained, is far older than a century, with that call, which I would like to describe as the call for freedom of thought. But this call is actually the call for social freedom. It is remarkable that when one tries to see through to what is rising to the surface in the waves of the so-called social demands in our present time, one repeatedly encounters the necessity to recognize how it actually relates to human freedom, to that impulse that expresses itself in one form or another as the impulse of human freedom. That this is an important point was recognized even by the man whom I consider the most unfortunate among the so-called outstanding people of our time who have gained influence over the shaping of conditions – even Woodrow Wilson recognized this. Since I never spoke differently about Woodrow Wilson even in neutral foreign countries during the war, while he was so adored by all sides, I may also speak about Woodrow Wilson today as I always have. There are numerous passages in his writings in which he points out that a recovery of the situation - he is primarily familiar with the American situation - can only come about if people's striving for freedom is truly taken into account.

But what is human freedom for Woodrow Wilson?

This brings us to a very, very interesting chapter in contemporary human thought - for Woodrow Wilson is, after all, a kind of representative thinker - where you will find the following view in his writing about freedom: You can form the concept of freedom by looking at a machine and how a gear wheel is attached. If it is attached in such a way that the mechanical device can move without hindrance, then one says that the gear wheel runs freely. When he looks at a ship, he says that the ship must be constructed in such a way that the machinery engages with the swell, so that it is not hindered, so that it moves with the swell, so to speak, is adapted to it, runs freely in the swell. Woodrow Wilson compares what the impulse of human freedom should really be to what a cogwheel in a machine or a ship in the waves of the sea is. He says: A person is free when he functions more or less like a wheel in a machine, when he functions freely in his external circumstances, so that he moves within them, so that he engages with his powers in what is going on around him, so that he is not hindered.

Now, I think it is very interesting that this peculiar view of human freedom can arise from the present-day scientific way of thinking and attitude. For is it not the opposite of freedom when one is so adapted to circumstances that one can only move in their sense? Does not freedom demand that one be able to stand up to external circumstances if necessary? Would not what lives as freedom have to be compared to what could, if necessary, behave in such a way that the ship turns against the waves and stops?

Where does this strange view come from, from which a healthy, statesmanlike insight can never arise, but at most the 14 abstract points of Wilson's pronouncements, which unfortunately were also admired here to some extent at a certain time? Hence it is that in our time it is not realized how one must go back to the human idea itself, to that idea which is conceived as an idea and which, if one really speaks of freedom, can provide the only real free impulse for human life. This is what I tried to present more than thirty years ago in my Philosophy of Freedom, a new edition of which has recently been published with corresponding additions. There, however, I tried to understand this impulse for freedom in a different way than it is currently being done. I tried to show how the question about human freedom has been wrongly formulated. The question is: Is man free or is he not free? Is man a free being who can make decisions out of his soul with real responsibility, or is he harnessed into a natural or spiritual necessity like a natural being? This question has been asked for thousands of years, and it is still being asked. This question alone is the great error.

One cannot ask the question in this way. Rather, the question of freedom is a question of human development, of a human development such that in the course of his youth or perhaps his later life, man develops powers within himself that he does not simply have by nature. One cannot ask: Is man free? By nature he is not, but he can make himself more and more free by awakening forces that lie dormant in him and that nature does not awaken. Man can become more and more free. One cannot ask: Is man free or unfree, but only: Is there a way for man to achieve freedom? And this way exists. As I said, thirty years ago I tried to show that when man develops an inner life within himself, so that he grasps the moral impulses for his actions in pure thoughts, he can really base his actions on thought impulses, not just instinctive emotions – thoughts that merge into external reality as the lover into the beloved. Then man approaches his freedom. Freedom is just as much a child of the thought, which is grasped in spiritual clairvoyance - not under an external compulsion - as it is a child of

of true devoted love, love for the object of our activity. What German spiritual life strove for in Schiller, when he confronted Kant and sensed something of such a concept of freedom, befits us to further develop in the present. But then it became clear to me that one can only speak of that which underlies moral actions – even if it remains unconscious in people, it is still there – and that one must call it intuition. And so in my “Philosophy of Freedom” I spoke of a moral intuition.

But this also provided the starting point for everything I later attempted to achieve in the field of spiritual science. Do not think that I now have an immodest opinion of these things. I know very well that this 'Philosophy of Freedom', which I conceived more than thirty years ago as a young man, has, to a certain extent, all the teething troubles of the intellectual life that emerged during the 19th century. But I also know that out of this intellectual life has sprung what is a leading up of the intellectual life into the truly spiritual. So that I can say to myself: When man rises to the moral impulses in moral intuition and represents a truly free being, then he is already, if I may use the frowned-upon word, “clairvoyant” with regard to his moral intuitions. In that which lies beyond all sensuality lie the impulses of all morality. Fundamentally, the truly moral commandments are the results of human clairvoyance. Therefore, there was a straight path from that “philosophy of freedom” to what I mean today by spiritual science. Freedom arises in man only when man develops. But he can develop further so that what is already the basis of freedom also drives him to become independent of all sensuality and to rise freely into the realms of the spirit.

Thus, freedom is connected with the development of human thinking. Freedom is basically always freedom of thought, and especially when we look at such representative people as Woodrow Wilson, we have to say: because such people have never grasped what the thought of something truly spiritual is, how it must be rooted in the spiritual if it is not to be abstract, that is why they can invent such paradoxical definitions as Woodrow Wilson has invented for freedom. From such things we see the inadequacy of the present spiritual life, the main defect of which is that it does not recognize the spiritual nature of man. We see what the main demand is: freedom of thought, and what the main need is: the mastering of social forces, if this life is to develop into the basis for these three great demands in the present for the near future. Thus, what is a truly original impulse in man does not depend on what can be achieved in man through scientific thinking, but on what can only be achieved through spiritual contemplation.

So much has been argued about freedom because people want to decide on it without entering the ground on which the knowledge of the immortality of the human soul arises. And no one who does not approach the question of the realization of human immortality, of the eternal in man, in an unbiased way is able to understand the essence of human freedom. If one does not seek the essence of this freedom in the flashing forth of the thought that is not merely given by nature, then one does not find this essence of freedom. But only when it has been found does it permeate and pulsate through the human being in such a way that he can become a truly social being, for it carries him alongside other human beings into the social order in such a way that social forces can be released from within. And we need this sense of social forces.

I mentioned earlier that in Dornach, where we are building, we are able to place people who have even reached certain heights in spiritual training and who do the most ordinary, dirty work, which in fact is in no way inferior to that of those who are usually called manual laborers. In social terms, however, the construction of Dornach is based on foundations that are not necessarily the same as those of an enterprise geared towards material gain. But if you take on board what I have set out in my “Key Points of the Social Question” and in the lectures on threefolding, you will find that it is possible to create similar foundations for the whole of life as those that have been created in Dornach for the building that is to represent our spiritual scientific movement. It is a pity that many people in other countries cannot visit this building today, because unfortunately we have come to a point where crossing national borders has become almost impossible.

But why is it possible, after all, to release social energies in such a way that the ideal of the proletarian movement is fulfilled, albeit differently than one dreams? Because everything that is done there is based on the conception of life, on this whole-hearted attack on life, which results from the impulses of spiritual science, because every single thing is done on the basis of spiritual science. What is done on a small scale on the basis of spiritual science can also be done on a large scale in social life on the basis of a spiritual-scientific understanding of life. Every factory, every bank, every external undertaking can be organized in a way that only someone who is able to think about practical life with a science that descends so deeply into the human being that it grasps not abstract thoughts and natural laws but living facts can organize. These living facts can be found if one only descends deeply enough into the human being through the indicated methods. It is not an abstract mysticism that is sought, but the facts of life through which the human being stands in reality. And by recognizing the human being, one finds at the same time through this spiritual science that which can bring the social forces into the corresponding organization, so that the people living in this organization can answer the question satisfactorily: Is human life worthy of a human being?

So the three things are connected: social forces, freedom of thought and spiritual science. Spiritual science is truly the opposite of what it is often portrayed as. A life of leisure, people think, the dream of idle people. No, spiritual science wants to be a way of life, precisely the way of life that our time lacks most. It wants to immerse itself in life, to master life in science and practice, because it wants to immerse itself in the reality of the human being, not just in the humanly conceived life. There are well-meaning people today who say: the mere mind, the mere intellect, which has developed over the past centuries and into our time, is no longer good for the recovery of our lives. But when asked what is useful, they give general answers: a re-fertilization of the soul through the 'spirit'. When it comes to true spiritual science, they reject it because they are still afraid of it, or use the strangest excuses. So you will always find people saying: Not everyone can become a spiritual researcher. Certainly, not everyone can do it, I have emphasized this again and again here. For although one can take those first steps into the spiritual worlds, into the supersensible existence, as I have described them in my book “How to Know Higher Worlds” and in the second part of my “Secret Science” , anyone can do them at any time, but the advance to those questions that deal with the beings of the supersensible worlds in a deeper sense is indeed tied to a variety of experiences that not everyone is ready for today. Those who want to look into the spiritual world, who want to become spiritual researchers in the truest sense, must undergo many struggles. You need only consider that at the moment when you really enter into a realization that does not make use of the senses, at the moment when you enter into a body-free cognition and the familiar outer world is no longer there, - that you are then in a world that presents all sorts of unfamiliar things: All the things that usually support you, the secure external experience, the ordinary intellect, have to give way to other, inner powers of judgment. You are like over an abyss and have to hold on by the center of gravity of your own being. Many people have an unconscious or subconscious fear of this, which they then express in logic when it comes to spiritual science. You may hear the most beautiful arguments; but in truth it is only the fear of the unknown.

But then you must also bear in mind that you, as you are as a human being, are not adapted to the spiritual world, that you are only adapted to the outer world of the senses. You enter into a completely different world for which you have not developed any habits of life. When one penetrates deeper, this causes those terribly painful experiences that must be overcome in real spiritual knowledge. Then, when they are overcome, insights follow from the innermost part of our being that provide information about what is eternal in human nature, what the spiritual is that underlies the world. Not all people can go through this path to such an extent. But I also had to assert time and again that it is not necessary to go through this path, but that all that is needed is common sense. For this common sense, if it is not misled by the prejudices of external views, can distinguish whether the one who presents himself as a spiritual researcher and speaks of initially unknown worlds speaks logically or like a spiritualist or otherwise. Logic is at hand, and one can judge whether the person in question is speaking logically and in such a way that the way he speaks indicates that the experiences he is talking about are being undergone in full mental health.

If one repeatedly objects: Yes, everyone can convince themselves of what external science says, that is correct. One need only discuss laboratory methods to be able to do so. But one can also say: Everyone can convince himself that what is described in my books “How to Know Higher Worlds” and “Theosophy” is correct; one can deduce the inner value of the knowledge from the nature of the spiritual researcher. Then these insights are as valuable for life as they are in the soul of the spiritual researcher himself. The researcher is checked in external science by the external facts; the insights are checked by the way of speaking, the way they are clothed, the way the spiritual researcher has to say. He can be checked by common sense.

Consider what social forces will be unleashed when more and more people emerge as witnesses for the spiritual forces that can only be found in the supersensible, and which other people who cannot be spiritual researchers themselves – not everyone can be a chemist or a physicist – accept out of their common sense and trust, which is based on common sense. What kind of social life arises from this evaluation of the human being is precisely one of the most important points for awakening social forces of trust. They are undermined in our time, when everyone, without taking their development into their own hands, wants to judge everything as soon as they come of age. And that this spiritual science can really provide practical impulses in social life, we have tried to do so here with the establishment of the Waldorf school, which we owe to our dear Mr. Molt, in which the school system is to be built on true knowledge. We want to solve a social question in the right way; because we want a human being to grow in every child, who receives that guiding force for later life, so that social forces are developed in a fruitful way from the human being, not from a dull, inadequate knowledge, as it often dominates social thinking in our time. We really want to develop social thinking that is built on human trust, on the secure foundations of the human soul. And by seeing the developing human being in every child who attends this school, by trying to develop him or her through insights that can enliven the pedagogical foundations, we see something that is necessary, as in everything we try to bring out of this spiritual science.

Of course, I can only describe this spiritual science as a necessary requirement for present and future development from a few points of view. Thus it happens that antagonisms arise from such one-sided allusions because one does not see the whole picture. But now, at the end, I would like to come back to the beginning and point out how heavy the heart can become when one sees how few people there are who appreciate the downward slide; how one does not look for the foundations for a new structure of our spiritual, moral and other cultural life.

This can be seen from many things. Let me give you a few examples in conclusion. Even people who are thought to be firmly established in the external life, what view have they come to based on the facts? The words written by the Austrian statesman Czernin in his latest book deserve to be heeded:

"The war continues, albeit in a different form. I believe that future generations will not call the great drama that has dominated the world for five years the World War at all, but the World Revolution, and will know that this World Revolution only began with the World War. Neither the Peace of Versailles nor St-Germain will create a lasting work. In this peace lies the disintegrating seed of death. The struggles that are shaking Europe are not yet diminishing. Like a violent earthquake, the subterranean rumblings continue. Soon the earth will open here and there, hurling fire against the sky. Again and again, events of elemental force will sweep devastatingly across the lands until everything that reminds us of the madness of this war is swept away. Slowly, with unspeakable sacrifice, a new world will be born. Future generations will look back on our time as if it were a long, evil dream. But day always follows the darkest night. Generations have sunk into the grave, murdered, starved, succumbed to disease. Millions have died in the pursuit of annihilation and destruction, hatred and murder in their hearts. But other generations will arise, and with them a new spirit. They will build up what war and revolution have destroyed. Every winter is followed by spring. That, too, is an eternal law in the cycle of life, that resurrection follows death. Blessed are those who will be called upon to help build the new world as soldiers of labor.

Now, here too there is talk of the new spirit; I know that if one were to speak to this Czernin about the new spirit, he would shrink back, would consider it a fantasy. In abstracto people speak of the new spirit, they know that it must come. But they run for dear life when faced with the concrete spirit. But it is a serious matter to look at the concrete path of this new spirit. There are many today, for example, who attack spiritual science from the standpoint of their supposed Christianity, who do not want to recognize how this spiritual science provides the most vital foundations for a revival of Christianity; how Christianity will live into the future precisely because spiritual science will again teach the living Christ and the event of Golgotha as a historical fact from spiritual scientific research. A large number of theologians have come to the point of no longer teaching this Christ as the actual meaning of the earth, but rather to make him the “simple man of Nazareth”. Spiritual Christianity will be re-established through spiritual science. But those who are afraid today, precisely because of the Christian foundations, should be told: Christianity is built on such firm foundations that there is no need to fear it in the face of spiritual science, any more than there is need to fear the discovery of the air pump and other things — and thus also not the teaching of repeated earthly lives or the doctrine of fate, as spiritual science presents them. Christianity is so strong that it can absorb everything that comes from spiritual science. But whether all of today's 'bearers of the Christian faiths are so strong is another question, but also a serious one.

We have to think in global terms, that's what this so-called world war has drummed into us. Many people think similarly about our Europe and its culture as a Japanese diplomat, whose words I would like to share with you. This Japanese diplomat, who is an educated man, said:

One may think of this content as one wants: This is how one thinks in the world, and we have every reason to look at these thoughts as at facts. It is truly most unfortunate when, on the part of those who ought to be familiar with the conditions of spiritual life – allow me to characterize them – the objections that have been so often and repeatedly described keep coming up, for example, the objection: You can't check what the spiritual researcher says. For example, a booklet was recently published by a gentleman who lives not far from here: 'Rudolf Steiner as Philosopher and Theosophist'. I would just like to point out one aspect of the spirit and logic that prevails there. There is a nice sentence: 'I may have to become a historian, physicist or chemist in order to be able to check things independently. But I cannot verify the theosophical truths unless I am clairvoyant'. That is, he says, historians, physicists and chemists claim all sorts of things; if you want to check these, you just have to become a historian, physicist or chemist. I say: if you want to check spiritual-scientific things, you have to become a spiritual scientist. What does the gentleman say? “I just might have to become a historian, physicist or chemist in order to be able to check things independently. But I cannot verify the theosophical truths unless I am a seer.” Of course! I cannot verify the results of chemical research either unless I become a chemist. But one can become a chemist. But one does not want to become a spiritual scientist. So one says something very strange: I must be able to test, but to be able to test without somehow getting involved in the methods of testing. The question for this gentleman, as he himself says, as you will soon hear, is not whether one can decide when one has appropriated the reasons for the decision, but: “The question is whether they have been or can be verified by me, and that, apart from the formal logical criticism, I must deny.” Well, I readily admit that he must deny it. But just as I admit that one must become a chemist in order to be able to verify the results of chemical research, so everyone must set out on the path of spiritual research in order to verify spiritual scientific truths. But that man rejects that. His whole writing is actually characterized by this logic. And much of the distorting influence brought to bear on spiritual science is based on this logic. There really are better things to do than to concern oneself with such objections.

But it would be particularly fitting for this German nation, this sorely tried German nation, to think about how it should relate to the very foundations of intellectual life. I can point to a few sentences that P. Terman Grimm, the brilliant art historian, wrote in 1858 in his essay on Schiller and Goethe. He wrote more than 60 years ago: “The true history of Germany is the history of the intellectual movements in the nation. Only where enthusiasm for a great idea has stirred the nation and set the frozen forces in motion, are deeds done that are great and luminous.” Should we not be able to take such words to heart today? Or the words that Herman Grimm - certainly no revolutionary - wrote in 1858: ”The names of German emperors and kings are... not milestones for the progress of the people.” He meant that the milestones for the progress of the people are the deeds in the field of thought, of thought that goes into the spiritual.

Never has the German been more in need of adhering to this than in this time of hardship and trial. And that is why we can ask our contemporaries today to look to their great ancestors so that we can become their worthy descendants. Should the beliefs of the German people's ancestors, which they expressed in their spiritual life, not apply to the present day? Should we not continue to develop this spiritual striving instead of stopping at mere words and quoting them? Those who merely quote Goethe today do not understand him; only those who develop him further understand him. Those who merely quote Johann Gottlieb Fichte are doing something nonsensical if they do not develop him further in the spiritual life. You have heard how the world speaks about European intellectual life. In the world, one must learn to recognize that the German, in turn, has the will to look at the actual milestones of the progress of his people. In this world our ancestors, the great pillars of German intellectual life, were often called dreamers. They were misunderstood, just as today what speaks of the spirit is described as fantasy or something else. But there were still people who knew how what was striven for in the spirit was based in reality. And at an important moment, Johann Gottlieb Fichte said to the people: What the others say, that ideas cannot directly intervene in practical life, we idealists know that as well, perhaps better than the others; but that life must be oriented towards them, we know that in advance. - He pointed to the practice of life and said: Those who do not understand this belong to those who are not included in the plan of the world. So may these people be granted sunshine and rain in due course and a good digestion and, if possible, some good thoughts.

It depends on the spirit in which one looks up to the spiritual life of the great bearers of the German spirit. Reality, not abstract judgment, will decide this. If the descendants of these German ancestors have a sense of the true practice of the spirit, then the people who preceded us in this practice of the spirit will not have been dreamers. But if we fail to penetrate into the realities of the practice of the spirit, then they will not become dreamers through themselves, but through us or through our descendants, who want to know nothing of the true German spirit. Let the German people beware lest they make their great ancestors, of whom the world has so often said that they were dreamers, into dreamers through our fault, through our lack of appreciation for the spirit that has been invoked and conjured up in German intellectual life! May he gain followers! This is the last word I wish to speak to you in the context of my current disputes.

When one looks today at the fact that individual countries and ethnic areas are isolated from one another, to the extent that it is sometimes quite impossible and extremely difficult, even within narrow limits, to travel from one ethnic area or country to another, one must say: One can, if one has participated to some extent in the intellectual life as it has developed in the modern world, one can only say that this fact is as little compatible as possible with what actually lives in the depths of human beings, in their deepest longings and in their mental and spiritual drives. For if we look into the human soul with an open mind, we cannot but perceive that the content of the soul, the sum of all the powers of the soul of a man who shares in our culture, is composed of the spiritual and cultural aspirations of all civilized peoples on our earth. no human being today is in a position – if I may use this commercial term – to draw up the balance sheet of his spiritual life without entering the individual items that have flowed into the totality of our soul and spiritual condition from all cultural areas of the world. But what about taking stock of our spiritual and intellectual life in our immediate present? It seems to me that it behooves the German people in particular to engage in these reflections. After all, the issues of our cultural life must be seriously addressed today. Perhaps we may be permitted to recall, without being misunderstood after all that we have experienced, how the brooderer and profound thinker Friedrich Nietzsche wrote his cultural book “The Birth of Tragedy out of the Spirit of Music” in the year of the rise of the newer German Reich. Regarding the moods that then passed through the soul of the youthfully striving Nietzsche, he himself writes that it seems to him, when he looks at the way the Reich was inaugurated at the time, that the extirpation of the German spirit in favor of the German Reich is imminent. There were years, and they are not far behind us, when such a statement would have seemed more or less frivolous to many people. But the facts have changed, and whether one agrees with or disagrees with the person who made such a statement today is less important. What is significant is that such a statement could be made during the dawn of the newer Reich era by someone who had truly suffered deeply enough from all that can be summarized in the words: the materialism of the 19th century. But perhaps one may continue the idea, the feeling that led to this saying. One could say: Could it not perhaps be precisely the plight of the German people that has re-inspired and re-animated that part of it of which Nietzsche thought that it had been extirpated at that time?

With these introductory words, I do not wish to say more than point out the seriousness that must prevail over any considerations that deal with a broader overview of the current spiritual and psychological life and its tasks. If only a kind of spotlight has fallen through Nietzsche in the year 187 on the balance of the spiritual and mental life of his time, we can say that many a spirit striving for thoroughness and seriousness in German development in the 19th century has dealt with the world balance of the spiritual life of its time. I could recall many personalities who thought in terms of such a world balance of spiritual and mental life. I would just like to point out David Friedrich Strauß, who, because of his materialism, is certainly not liked by many people today, and rightly so. Those of the honored listeners who have heard me speak over the past few decades will have an idea of how much I have against something like the book 'The Old and the New Faith' by David Friedrich Strauß; but it raises the big questions of the mid-19th century. Questions such as: Do we still have religion? Are we still Christians? David Friedrich Strauß raises them in a very forceful way. And again, I do not want to decide here how the yes or no stands in these things, nor how the yes or no stands in relation to David Friedrich Strauß himself. But I would like to point out that despite all of David Friedrich Strauß' materialism, despite the fact that he has everything that Nietzsche in particular perceived as such trivialities in his world view, honesty hangs over what David Friedrich Strauß wrote down back then.

What questions did David Friedrich Strauß want to answer, and from what point of view? He took in everything that the 19th century had brought in terms of scientific worldview and attitudes. David Friedrich Strauß attempted to construct a world view out of the most modern elements, and it must be said: with all that had been achieved in modern times up to Darwin and Haeckel, David Friedrich Strauß formed his world view, honestly formed it as his conviction and as the whole extent of his soul life, and then raised the question, unreservedly honestly: Can I still believe in religion in the old sense if I, in accordance with the spirit of modern times, profess this world view? Can I still be a Christian if I profess this world view? And both questions are answered by Strauß with an honest No. He draws the world balance of modern education, of modern intellectual and spiritual life in this sense.

As sharply as the spiritual scientist must speak out against this creed of David Friedrich Strauß, it must be said that at that time, through him, as through many others, an honest balance of the spiritual and mental life was drawn. If we look impartially at the similar endeavors that have emerged since that time, which has elapsed since about the middle of the 19th century, then we cannot speak of an honest stocktaking. Rather, we can only speak of the fact that many, many sides are endeavoring to obscure the world balance of the spiritual and soul life. This concealment of the world balance of the soul and spiritual life is something that confronts us at every turn today. We see it at every turn when we look at what is asserted by numerous representatives of this or that confession. On the one hand, such people often find words that seem self-evident as concessions to the scientific mind, and incidentally, unsuspecting of the honesty of a David Friedrich Strauß, they continue to speak in the old habits of thought of Christianity and religion, and it does not occur to them to draw a real balance between those items that enter our spiritual life from the most diverse sides. The veiling of the balance of the life of mind and soul is the mysterious signature of many cultural endeavors of the present.

But we cannot cope with it if we try to penetrate once again to an honest balance from a small circle. The endeavor to come from small circles to comprehensive views is precisely what has led us ad absurdum. Clinging to comfortable little thoughts is what has prevented us from developing a healthy relationship to the facts of the world, and that is what has ultimately brought about the terrible catastrophe of recent years. From the terrible experiences, from the terrible plight of this catastrophe, humanity should learn that it is truly time to turn our gaze upwards, to where the aspects of life arise that control life, so that we consciously learn to control it, while unconsciously we have allowed ourselves to be led by this or that.

We are truly not short of all kinds of programs and programmatic ideas today. One could say that associations, programs and programmatic ideas are growing like blackberries. They can grow, after all, because our intellectual life has come a long way, and from a well-developed intellectual life, one or two reasonable things can always be said, on which one can swear as if on a sacred word. And so then arise those numerous programs - whether they are political programs or programs of intellectual life, programs in some area of morality, of social activity, and so on - programs whose supporters always think: What I see as the right thing for humanity must be established as soon as possible in the whole of the present world, because I have devised it as the right thing, the right thing for the salvation of humanity, it must spread throughout the human sphere as it is considered today, throughout America, Europe and Asia. And then a program-maker very often adds: What I have devised must now apply, yes, more or less until the end of time; for it is absolutely for the whole earth and for all later times the salutary.

This way of thinking, this absolutizing of everything, is the source of the disaster and the real sin of the intellectual life of our time. Our time does not want to look at the concrete conditions that exist among people, does not want to look at how different the living conditions, let us say first, of the Orient and the Occident are. Today, I would like to speak briefly from this point of view about the world balance of spiritual and mental life, by drawing attention to how different everything is that wells up from the soul, as a picture of life and world view, on the one hand in the world of the Orient, and on the other in the world of the West. And we here in Central Europe, are we not actually intimately interwoven in our soul and spiritual life with that which flows, has flowed for centuries and millennia from the Orient on the one hand? And are we not, on the other hand, interwoven with everything that has been and is emerging as a special new element in the West for a long time? If we look at the basis of all cultural development in our region and our lives, if we look at Christianity, at this most powerful impulse of all earthly development, but above all at this impulse that has shaped Western culture in all its aspects, then we find that, quite apart from that the event of Golgotha took place in the Orient, the first current of Christianity flowed into Europe from the Oriental spirit; that we, in that we have the Christ impulse in our European soul life, basically have an Oriental influence in it. The whole configuration, the whole nature of the Oriental spiritual life points back to ancient times. And today - you need only read the forceful words of a figure like Rabindranath Tagore to confirm this.

When we look towards Asia, where once again everything is stirring among the educated, where everything is taking part in the formation of the balance of the spiritual and intellectual life, we see something that has emerged in a certain way as a straightforward development of the ancient spiritual life that is peculiar to the Orient. However much we partake in this oriental spiritual life, however much it has been instilled into our culture, we must always reflect on our deepest powers of understanding and knowledge if we want to understand what forces of aspiration are alive in the Orient today, and even more so if we want to grasp from which powerful spiritual sources in the Orient, centuries and millennia ago, today's oriental spiritual life has developed. If we look at this spiritual life, we still find in it today what might be called spirituality, spirituality. This spirituality is certainly in decline there, in decadence, and it is hardly possible to compare what comes from the best minds of the Orient with what was once absorbed into the profound, meaningful spiritual life of Asia. It has a basic character, and the further and further back we go, the more clearly we see this basic character. If we examine everything we know about the cultural and spiritual life of the Orient, we have to say that it did not arise from a state of soul and spiritual mood such as ours, that of the occurs in the soul life of the Occident in the life of the average person. It has come about that other soul powers are involved in the creation of this spiritual life than those which we ourselves apply in our advanced science and in the most advanced spiritual striving. In order to sense, to really feel the configuration, the whole nature of oriental spiritual life - as I said, today it is in decadence - one must ask oneself how often I have asked this question in these lectures and tried to give the answer from spiritual-scientific foundations , one must ask oneself: Can nothing speak out of man that is of a higher kind than that which only makes use of the outer sense and nerve tools or of bodily tools in order to become an expression of the soul and spiritual life?

It has often been shown here from spiritual scientific backgrounds how the spiritual researcher can penetrate, by remaining just as strictly scientific as today's natural science is strictly scientific, to what can be called the eternal, the immortal in man, to what enters the inherited body, what must be brought in from the spiritual world as that which is not inherited, what enters through birth or conception, and what in turn goes out into the spiritual world when the human being passes through the gate of death. When we listen to what speaks to us especially from the older elements of Oriental spiritual life, we must say: It is not the human being speaking who only makes use of the outer bodily tools, as in our science, poetry, art ; here, beyond what the bodily tools are capable of, the spiritual man speaks, who, as an eternal being, descends from spiritual worlds through birth or conception and who, in turn, returns through the gate of death into the spiritual world. The spiritual life of the Oriental is something like a revelation of what a person has brought with them into physical existence through birth or conception, something that, in a sense, cannot be applied here but must be carried through the gate of death. One could say that everything the Oriental intellectual regards as truly spiritual culture is an emanation of the higher man in man, if I may use this expression, which has become so hackneyed; it is something that goes far beyond the everyday human.

In our soul life, we basically have only something like a part of our being, from which we can really get a thorough, correct idea of the whole way in which the Oriental in his best prime stood in relation to his spiritual life. To form such an idea, we must look at the way in which, when we summon up the best forces of our humanity, that which we call our moral impulses arises within us, that by which we measure the morally good and morally bad in us. When these moral impulses announce themselves as intuitions in the innermost part of our being, when they are to become the guiding principle of our lives in the moral sphere, then we experience in these impulses something of the power of the soul, which we must now imagine extended over everything that the Oriental feels when he conjures his spiritual life into the physical world. Not the mood we have when we make up something about nature, not the mood that pervades our philosophies and worldviews and our trivial monisms, but that awareness in the soul of receiving something transcendental, something supersensible, that determined the Oriental in everything that gave content to what he could have called his worldview.

With this way of thinking, I do not want to say, about the supersensible world, but with this way of relating to the supersensible world, with this way of feeling about that which can reveal itself from the supersensible world into the sensual world, the member of Western civilization basically did not know what to do for a long time. What is called the higher human being in the human being has certainly appeared in the external moral life in the abstract. But that powerful, direct experience through which this higher human being brings a spiritual culture into this sensual-physical world, which is the direct expression of a supersensible one, has been largely lost to Western culture. Today, as an honest result of a world balance of the spiritual and soul life, one should actually admit this.

Let us now look at individual phenomena. On the one hand, we see how - as I have already pointed out - the Christ impulse has entered into all our cultural currents. It once entered Western life with tremendous momentum. It lost this momentum. If we go back to ancient Christian times, we find that people who seriously want to approach the Christian worldview want to grasp the figure of Christ through supersensible knowledge. In the 19th century, the most advanced theologians, the most advanced confessors of Christianity, were proud to remove the supersensible element from the figure of Christ Jesus, and there were and still are university teachers of Christian theology who are proud to see Christ Jesus only as the “simple man from Nazareth,” who are proud to bring as little as possible of the superhuman into this earthly life. We see how, little by little, the sense for the supersensible has evaporated, even in the face of the most sacred convictions of Western humanity, often precisely among leading minds. The people of the West could not even begin to understand what had been developed over the centuries out of the spirit of the Orient. They materialized it. The most significant manifestation is the materialization of the Christianity of theology, for it is a materialization when the Christ-being, which must be conceived as extra-worldly, united with the personality of Jesus of Nazareth, is obliterated, and when attention is paid only to the personal qualities of Jesus of Nazareth as to another historical phenomenon.

We can also see from other examples how strangely this Western spirit relates to the Oriental one. Our anthroposophically oriented spiritual science is confused by some people, some consciously, some unconsciously, some willingly, some maliciously, with what in English-speaking countries is called Theosophy. Today I do not want to talk about the relationship between our anthroposophically oriented spiritual science and what is called Theosophy in England under Blavatsky and Besant, but I want to point out that in the last third of the last century, England, the world conqueror nation, had a remarkable phenomenon, albeit small in relation to English culture as a whole, but still remarkable, which expressed itself in the Theosophical movement there. What did this theosophical movement want within the Western culture in the most eminent sense? It wanted to deepen spiritual life, wanted to search for the sources of spiritual experience. What did it do? The members of the conquering people strove for the sources of the spirit, they went to the conquered people of the Indians and took ancient oriental wisdom from there. The fact that we did not imitate this was precisely why we were so much hated by this theosophical side. And if we compare what lives within this English-Theosophical Society, what is borrowed entirely from Oriental India, with what once lived there as wisdom, then we must see in all that is handed down as, let us say, 'etheric body', 'astral body', a materialization of what in the Orient was spiritual, purely spiritual thought. But what I have just mentioned is characteristic of another fact. It is so impossible for the members of Western English culture to strive for the sources of a new spiritual life on their own that they turn to the decadent oriental spiritual life of the time to borrow from it and bring alien goods to the West. This example shows how little talent there is in this Occident to produce something like the productions of the one who lives as a higher man, as a spiritual man, as an eternal man, as an immortal man in the mortal, and whose expression is ultimately the oriental spiritual culture. The Oriental therefore understands very well what the higher man in man is, what the man is who does not live purely on earth, but lives in spiritual worlds beyond the earth.

What do we have as an analogue in Western intellectual life, and what do we have more and more as an analogue the further west we go, in relation to this higher human being, as I have now tried to characterize it in halting words for the Oriental intellectual life? What do we actually have in the everyday, ordinary, popular intellectual life of the West? We have to think long and hard to come up with what Western culture, which has set the tone to this day, has to offer as a counterpart to the higher spiritual man of the Orient. If you look in the usual handbooks about the population of our earth today, you will find the well-known information: About 1500 million people live on earth. This is basically correct if we look at those human beings who create for human culture by walking on two legs over the earth's surface, but it is no longer correct for our present time if we ask about the amount of work that, relatively speaking, not so long ago, people did almost single-handedly for human culture. Through the achievements of Western civilization, we have come to use machine labor in abundance in place of human labor, and we can say that over the last three to four centuries, what is fabricated and manufactured for our culture has become not only the result of what human labor achieves, but also of what machine labor achieves. If the machine did not exist, one would see how much work people would have to do to achieve what is achieved today with the help of the machine. One can now calculate how many more people would have to live on earth if what is achieved by machine work had to be achieved by human labor. I have endeavored to calculate this, and for an eight-hour working day – it can be calculated approximately from coal consumption and other factors – I find that about 700 to 750 million more people would have to work on earth than are now present in the form of carnal human beings. This means that it is only partially correct when we look at the amount of work done - that we have our earth inhabited by 1500 million people. We have had it inhabited by more, but by those who are not really human, but actually homunculi, machines, but who do the work that otherwise humans would have to do. In a certain way, the Oriental is quite uncomfortable with this thought of human homunculi, of 700 to 750 million people breaking into human culture, who are not human but machines.

These kinds of people, who work alongside, who are the bearers, the mechanical bearers of human strength, are the real analogues, the real equivalents in normal Western culture, these subhumans for the higher human, for the spiritual human of the Orient. And I do not believe that anyone today honestly takes stock of the world's spiritual and intellectual life who does not include in this accounting that in which, in the best of times, human culture has culminated in the higher human being, as opposed to what Western culture has ultimately produced: the subhuman, the machine that performs human labor.

Of course, in more recent times, the Orientals have certainly not remained idealists, but have appropriated what the machine of the West is supposed to achieve, but for the overall configuration of their intellectual life, I still find the fact that occurred about 45 years ago characteristic. The Japanese received their first warships from the English and were proud that they could now do what the English could do: command warships. And they thanked their English teacher and went out themselves. The people watched from the shore as a captain steered a warship around the sea. But then they felt somewhat uneasy: the steamer turned and turned and did not want to stop turning. For it had to turn, the Englishman had been dismissed, who would have known how to make the steam escape through the appropriate device. And so the Japanese captain had to turn and turn in the sea outside until the steam was completely used up. Now, of course, it is no longer so in external life, but in the inner soul and spiritual state it is so. The Oriental educated is basically in front of the Western intellectual culture as that Japanese captain on his warship, whose device for releasing the steam he did not understand. There is a huge abyss between the inner configuration of this Oriental and Occidental spiritual life. And as difficult as it is for the Westerner to truly and honestly find his way into the Oriental spiritual life, so difficult it is for the Oriental to find his way into the Western spiritual life.

This is why it has come about that this has now become particularly difficult for us in Central Europe, who, I would like to say, are wedged between oriental and occidental intellectual life. What I have just explained to you about oriental intellectual life is basically a characteristic of ancient oriental intellectual life. What can still be found of it today and which is already in a state of transition to a new metamorphosis is basically only a final offshoot. Only for those who understand something of these things does this offshoot point to what oriental spiritual life actually was. But we, insofar as we ourselves belong to the West, have long lived off what came to us from this oriental spiritual life. One should not say that the event of Golgotha itself came from oriental spiritual life. It took place in the Orient, but it is a fact that took place for all of humanity. But what has allowed the West to understand the mystery of Golgotha so far, out of the human soul and spiritual condition, came from oriental tradition. And our way of thinking about the mystery of Golgotha in a Christian way is, for those who can observe such things impartially, the final result of what we have inherited from the East.

Our normal culture, our everyday culture today, still draws on currents from the Orient and has not yet produced new approaches to understanding the event of Golgotha and other transcendental phenomena in a new way. But what has become of that which in the Orient is already in decline, but which there is still a corresponding element to today's Oriental, what has it become with us throughout Europe and as far as the European outposts, as far as America? It has become a mere phrase. We can show how what we still have in our soul veins for the purpose of understanding the supersensible, and what has been absorbed into these soul veins through ancient oriental spiritual currents, to which we have not yet added anything new from our ordinary everyday culture, has become a mere phrase at important points. Anyone who really follows our spiritual and soul life today will have to say to themselves: Much, infinitely much of this intellectual and spiritual life is nothing more than a phrase, has lost its content. We still think in words that have been handed down to us either directly from the oriental language element or that have been modeled on it. But it has become a phrase, and to a large extent our intellectual life has become a phrase. We utter words that once had a grandiose meaning in the ancient oriental spiritual culture, but in our mouths, in our minds, in our hearts they have become mere phrases.

People today do not feel this strongly enough, and that is the misfortune of our time. For although party programmes are born out of empty phrases, and worldviews of a phrase-like nature are also born out of phrases, out of phrases, however, fruitful deeds and ideas for the real further development of humanity will never arise. You can agitate with phrases, but you cannot create anything with phrases. We look to the oriental spiritual life with its heritage for us and say to ourselves: It has become a phrase, what was lived there as a spiritual world. And we now look to that which - we have been able to characterize it to some extent - is the most essential of Western spiritual life: the mechanistic element. How can this be sensed when it is no longer sensed with the same vitality of spiritual life as it once was, and when it is only sensed vaguely? Can we deny that what we have become accustomed to, that 700 to 750 million people on earth are replaced by machine power, can we deny that this dominates our social thoughts, our state thoughts, that it has entered into our heads - can we deny this?

There have, however, been exceptions: people within Western civilization who have felt this in a profound way, and again we may refer to a significant creation by the Austrian poet Robert Hamerling, to his “Homunculus”. In this book, written in the 1880s, he attempts to sketch the picture of a human being whose entire spiritual and mental life and nature is outgrowing modern mechanistic culture. He tried to characterize the way of thinking that arises from it, the peculiar form of selfish striving. All this Robert Hamerling tries to draw in his “Homunculus”. He draws the man who has no soul because the mechanistic way of thinking has driven out his entire soul; he draws a man who has outgrown the practices of this mechanistic culture. This man becomes a trillionaire. And Hamerling foresaw many things that were not yet an external reality at the time; he foresaw air travel and all the things that were not yet reality in this way. Like a homunculus, like an artificially mechanistic human being in his soul and spiritual life, so the Western man Robert Hamerling appeared. Not like someone who builds his life out of spiritual impulses, out of the supersensible that reveals itself in the innermost part of man, but rather someone who is built by the mechanistic powers of the outside world, this is how Robert Hamerling characterizes the type of normal Western man as a homunculus.

And one must say: Especially when one looks at something that vividly describes the feelings that today's educated Oriental has about the life of the Occident, one feels these Orientals oneself, for example Tagore, who with all the fervor of a spiritual worldview again he looks at everything he can observe in the Western world in terms of its view of nature, its view of the state, and its social ideas; he describes it in such a way that one says to oneself – only with the nuances of how an Oriental speaks –: this educated Oriental of today describes all this as the homunculus. The Westerner carries in his spiritual and intellectual life the echoes of what was once great in the Orient, as a phrase. The Oriental perceives what Western culture has produced as greatest so far as Homunculus culture.

I know very well that people who prefer comfort would say that these things are exaggerated. But that is only because they do not have the courage to call a spade a spade. It is, however, necessary to honestly take stock of the soul and spiritual life. And in doing so, we have pointed out what actually characterizes this Western culture, something that must be pointed out particularly in our day. Is it not palpable that conditions have developed out of the last world catastrophe that make it finally clear, even to those who are slow on the uptake, what the unbiased could see long before 1914? Is it not obvious that the Anglo-American essence, in the form of the English and Anglo-American empires, is spreading over the earth with its homunculus nature to a large extent?

I am not saying this because I am now speaking to you here in one part of Germany. I have said similar things in recent weeks and for a long time to the members of the Anglo-American population themselves. I have calmly told members of the Anglo-American population: Basically, the Germans living in Central Europe have it better than you do, because the fact that things have developed as they have is a great deal of the responsibility taken from the Germans - another is coming! that responsibility, which has now passed to the Anglo-American element. Today, people on this side are less concerned with whether that – yes, how should one put it? – an insightful Englishman recently called it “robbery together of the various areas of the world” to me; perhaps it is more appropriate to speak with this expression than to take a national German term – people are less concerned with this robbery together; they are more concerned with the fact that this is a fact that is taking its course, but that those who still have any human feeling left in their breasts in those countries must feel the huge responsibility for the further development of humanity that weighs on them because they are within this expansion of the Anglo-American world.

But how do we see what is actually the essence of this world culture represented by the Anglo-American world with its mechanistic character? Do you not think that a member of the spiritual science in particular would like to rail against this mechanistic culture in a reactionary way? Do you not think that I would like to express any reactionary thoughts about conjuring up old institutions, or something that would like to eliminate a single achievement of this newer culture, even for a moment? This is there with the same necessity as the spiritual culture once was. The necessities of world development must be duly observed. But what is the essential? Just as in the Orient there was once a great striving for the higher human being, for that which can reveal itself in man as the spiritual, as the divine human being, so as over there in the Orient this rising up to become a spiritual human being finally ended in decadence, so that today it is something that grows out of martyr-like impulses, something that even today, in many areas of the Orient, confuses the social life based on spiritual principles with the so-called social life introduced from Western Europe. We see that What was once great in the Orient is no more, has lost its true inner impulse; it is the past, and the breath of the past weighs heavily on the entire spiritual life and culture of the Orient. And it is the decadence of the Occident, the expression of all good spirits of Occidental humanity, when today many people are found who seek to aid their Occidental intellectual life by absorbing Oriental essence. Just as the past hovers over what is outwardly there in the present in the Orient - as grotesque as that may seem - so the future hovers over what Western mechanistic culture is.

I am not talking about Western culture as a reactionary; I am not talking as if all that is missing from Western culture is the icing on the cake. But the way it spreads through the mechanistic subhuman in 700 to 750 million copies, it is a fact that today we still do not have a spiritual and soul life that can fully engage with impact and momentum in a world that is mechanistic. And it is my belief, which I have often characterized here not as mere belief but as knowledge arising out of spiritual science. It is my belief that what is called anthroposophically oriented spiritual science, what has been presented as this spiritual science for two decades, arises from the same spiritual power that, when it turns outward to the mere temporal and spatial and sensual, becomes external mechanics, which culminates in magnificent technology. Such a spiritual life, which creates our machines and mechanistic culture, would have destroyed the people who once created the spiritual culture of the Orient out of the spiritual life of the Orient. It would have been impossible to connect it to their way of spiritual life. It was not for them to have such an external mechanistic life around them; it is for us in the West to have such a life around us, to apply our intelligence, our entire human powers of mind and soul, in such a way that we have the inner strength to master all that appears in our mechanistic, electrical cultures.

From the same spiritual configuration, through elevation from the sensory to the supersensible, there must arise the power of the human soul that I have described in my book “How to Know Higher Worlds” and in the second part of my “Occult Science” — the power that leads us into the supersensible worlds in a way that was never known in the Orient. But with this, the humanity of the West is only at the beginning; only the starting point exists for it, and still few people today realize that it is possible, indeed necessary, to ascend from the same spirit that permeates the laws of our machines, that works in our electrical engineering, from the same spirit, to ascend by inner spiritual development along such strict inner soul paths as only the strictest science ascends to its results, to that knowledge where one sees in the same way, only in a different way, as the oriental man once saw in supersensible worlds. We must arrive at a spiritual science that has grown through the whole nature of the inner human spirit and soul life, through every kind of scientific and cognitive striving of the modern era in the West. We must not go back to what has often become a cliché in the religions of belief, not back to that cheap use of old phrases to characterize the new spiritual science as well. This new spiritual science must be created with the same seriousness, with the same force — only in a spiritual way — as the external science.

This is what happens when we try to put together the assets and liabilities of our time in a reasonable way. If we continue to build even our social views only on the foundations that the external sensory natural science has given us, then we only get our items on the right side of our soul and spirit account book, then with such a sociological or historical view we only understand what is based in our social and historical life. For with external natural science we comprehend only the dead, and if we apply this natural science of the dead to what is contained in the social life or in the historical life, we also comprehend there only what is dying. That is why the new social theories, which are now also taking hold of reality, after having been merely critiques of the existing, are so stifling for real life, because they are modeled on the dead. We shall only have a real social outlook when we draw it from the same sources from which, as I have described, we must draw our supersensible life today. We see only as a passive item that which comes from the merely mechanistic view of nature. But we also see as mere passive items all that is reproduced in the centuries-old creeds that have lost their power, for present-day humanity needs the power of Christ more than any other. But it needs a new path to this Christ. Everything that leads openly or veiled, on old paths, that stands on the side of the passive items. We need the active items. These are the ones that will come out of a renewal of the spiritual view of the world. Today it is still too difficult for many, especially in Western countries, where that curious spiritual direction comes from, where the path into the spiritual world is not sought in the strong powers of the soul itself, but where, in the manner of an imitation of scientific experiments, the gods or spirits or even the souls of the dead are induced to make an occasional visit to the physical-sensual world and to show themselves in the costume of the physical-sensual world. Spiritism makes such an occasionally made theatrical visit. This is precisely the opposite of the real search for the spirit. If we really want to search for the spirit today, then it must not consist in our lives being outwardly materialistic and us not looking for spiritual beings anywhere in the outer world, but only occasionally, as if in a theater, suddenly receiving spiritual beings on a visit, so that they prove to us that there is a spiritual world that we do not have to worry about. What have even naturalists of the Lombroso variety done? Natural science remained spiritless to them; they were interested in finding something in a spiritualistic way outside of nature, so that they could then pursue all the more materialistically what human life and human environment is. But we need a spiritual deepening that can truly penetrate into all material things, that can accompany our lives at every turn.

To describe to you such a spiritual view of life, which is capable in its ideas of forming deeds that at the same time become morals out of the strength of your soul, and out of your soul strength can at the same time produce religious devotion, to show you that such a spiritual science exists in what I have now been allowed to present to you for two decades, that will continue to be my task. Today I wanted to point out how this spiritual striving must be seen as an active element in the present day, in contrast to the many passive elements in our spiritual and mental life. And should we not, as we are wedged in between the East and the West as members of the German people, the sorely tried and sorely afflicted German people, should we not be able to find the path to new spiritual seeking from what was present in the spirituality of our great spiritual ancestors? Whatever happens in the external political sphere, if we have the strength to turn to this spiritual path, we will be able to say something to the Orient in the future about a spiritual life that it once had in a different form but has lost. We will be able to say something to the West if it is possible for us to say to the West something of a spiritual life that will one day be able to respond to all those demands that are so depressing in a merely mechanistic culture, then we will fulfill a task in the heart of Europe if we seek such a path.

It seems as if the catastrophic events have revealed something strange about the Germans. Indeed, on the one hand the Germans have also participated in allowing themselves to be flooded with the still premature economic life of the West, have participated in the lameness of turning to the Orient when it comes to seeking spiritual renewal again. But it seems – I say it seems, for I could say what would be better for me: it is so – it seems that the Germans, even in the time when they strove in a materialistic way, have also proved that they have no talent for materialism. This talent must be sought elsewhere in the world. If we recognize out of our need that the Germans have no talent for materialism, then perhaps this realization will give us the impetus to enter into spirituality. But then, out of this necessity, the impulse will also come to us for our own spiritual striving, not for borrowing from the Orient, and perhaps, out of that purest, most filtered form of thought striving that we found in the Germans at the turn of the 18th and 19th centuries, spiritual work will arise for the whole development of humanity in the future through correct recognition of the roots of German strength. Whatever else the destiny of the German people may be, we can say that for everything we can achieve by going back to the roots of our spiritual and soul forces, we can say that the German spirit has not finished, it wants to live into future deeds, into future concerns, and hopefully, from this spiritual point of view, it still has much, very much, to say to the future of humanity, in addition to many other things.

Two years ago, as the catastrophic events of recent times were approaching their decision, the circumstances revealed that the friends of our School of Spiritual Science in Dornach wanted to change the name of this School of Spiritual Science. The intention was to express how, out of an awareness of German intellectual life, they wanted to courageously oppose everything that might arise against this intellectual life in the present or in the future. In those days — and you will feel the significance of this naming — that building, which is also intended to reflect in its artistic design what lives in anthroposophically oriented spiritual science, was called the School of Spiritual Science at the Goetheanum. And so this Goetheanum stands on one of the most north-westerly hills in Switzerland as a symbol of a truly international spirit, but of a spirit that wants to have that significant element in itself that can be linked to the name Goethe. And so it will be allowed, in spiritual scientific considerations, as they are practiced here, to occasionally recall Goethe's.

Today I will apparently take something far-fetched as a starting point, but this apparent far-fetchedness may be suitable to point out a characteristic of the spiritual science meant here.

It may be known how Goethe, after taking up his duties in Weimar, devoted himself intensively to scientific observations out of certain contexts of his life there. And when, after having conducted the most diverse experiments and studies on plants and animals in Weimar and in the neighboring town of Jena, he had traveled to Italy in the mid-1880s and had occupied himself with all the natural sciences as he wandered from region to region, he once wrote about the ideas that he now had to form about the connection between plants and the earth. He wrote to his friends in Weimar that he had now fully grasped the idea of the primal plant, the plant that he was convinced was a concept that could only be grasped in the mind, that was something that all individual plant forms were based on, but that was only a spiritually grasped unified form. And he wrote a remarkable sentence to his friends in Weimar at the time: With this image in the soul, one must be able to recognize the plant world in such a way that, if one modifies this image - Goethe called it a sensual-supersensory image - in the appropriate way, by giving it a concrete form, one must inwardly create something in the spirit that has the possibility of becoming external reality. With this primal plant in one's soul, one must have grasped plant life so deeply that one could invent a fantasy plant that would have just as much justification for being an external reality as the plants that grow outside in the meadows and in the forests and on the mountains.

What did Goethe mean and how did he feel when he uttered such a thing at the moment when he believed himself to be at the pinnacle of his insight in a certain field of knowledge? Do we not see from this saying, especially when we consider everything that lived in Goethe's nature, that Goethe strove for a knowledge of nature that, as he puts it, is spiritual, that is, a knowledge in which not only the senses, not only the intelligence, are involved, but a knowledge in which the whole of the human being's spiritual nature is involved? But don't we also see how Goethe strives for such knowledge, which can delve into the essence of things, which knows itself so intimately with things that, by creating the idea of things within itself, it can be clear to itself that in this creative power, which lives and is productive in the soul, the same lives and moves as in the growth force of the plant outside? Goethe was clear about this: when the plant grows out there, when it develops leaf by leaf, node by node, blossom by blossom, growth force lives in it. But Goethe wanted to connect with this growth force that lives out there; he wanted to let it live in his own soul. Something should live in what he created as cognitive ideas about things, something that is the same as what lies out there in the things.

Such knowledge strives for an incredible intimacy of shared experience with external things. Today, we still underestimate the impact that Goethe's ascent to such ideas had on the quest for knowledge in humanity; for, basically, we live in a completely different era of knowledge. However, the anthroposophically oriented spiritual science referred to here wants to be Goetheanism, that is, not Goethe science in the way that this or that Goethe collection does with what Goethe said or wrote, but in the sense that that it seizes what lived in Goethe in an initial, elementary way, but which has an inner vitality to bear fruit again and again, which today is something quite different than it could be in 1832, when Goethe died. A spirit lived in Goethe that continued to develop, even after Goethe was dead to this earth. Today we can speak of a Goetheanism of 1919. It does not need to reheat what Goethe himself said word for word, but it must work in his spirit. And one can best work in his spirit if one takes what he tried to do for his time almost a century and a half ago in a small area, that of plants and a little of animals, and only in terms of outer forms, and makes it the impulse for a comprehensive world view, and above all, includes the human being in this comprehensive world view. But in doing so, one professes a Goetheanism that must have a transforming effect on everything that today wants to grow from the most respected parts of our quest for knowledge, from the natural sciences, into a world view.

Perhaps I may, with some reference to what I have already said in previous lectures, once more characterize the spiritual development of civilized humanity over the last four centuries. What have we seen as the main force in human development and in the quest for knowledge? We have seen the rise of intellectual and rational life, and even if we have experienced great triumphs in the field of natural science, we must still say: Although natural science describes external facts to us in abundance , the way in which we, as human beings, approach the external world, namely how we form ideas in our souls about external nature and about life, is steeped in intellectualism through and through.

If one takes the intellectualistic moment in human nature as one's guiding principle, one arrives at something very spiritual. Our abstract ideas and concepts are, of course, very spiritual within. As they have asserted themselves over the last four centuries, they are spiritual in themselves, but they are not capable of becoming anything other than mirror images of external sensual facts. That is the characteristic feature of our intellectual and spiritual life: we have gradually developed abstract, very fine ideas and concepts that have filtered into the spiritual, but they are ideas and concepts that only dare to approach the external sensual reality, that do not have the strength within themselves to grasp anything in life other than the external sensual reality. Those who today strain their soul in this intellectualistic direction often believe that they are pursuing the paths of their research and thinking quite unconditionally and impartially. But this thinking and research, which moves along such intellectualistic paths, is by no means independent of historical development. And it is interesting to see how many people who call themselves philosophers or scientists today believe that they can somehow justify their research in this or that way on the basis of human nature or the essence of the world, whereas the way they research is only the result of thousands of years of human education.

If we go back first – and today I can only give a general characterization – through the centuries after Christ to ancient Greece, we find in the last centuries of pre-Christian Greece the first echoes of that intellectualistic thinking to which we have completely surrendered in the Western civilized world since the 15th century. In ancient Greece, we find the emergence of what was long called dialectics. This dialectics is the inner mobilization of a thought element that increasingly tends towards abstraction. But anyone who looks at Greek life impartially will see that this life of the intellect, which in Plato is still very spiritualized and in Aristotle is already purely logical, goes back to a fully substantial soul-filled life. And if one goes back to the earliest times of Greek thought and cultural development, as Nietzsche did – grandiosely, even if somewhat pathologically – then one finds that in what Nietzsche called the tragic age of the Greeks, the intellectual life does not yet include the abstract dialectical, logical element, nor is there a turning to the merely external world. Instead, this spiritual life still contains something that can only arise from the innermost nature of man itself, which, as if from within itself, bears the essence of the world in the most diverse forms. And if we trace the origin of what arose in Greece further back, what was later filtered down to mere logic, then in the Orient we find what I recently pointed out, what could be called a mysterious knowledge of the mysteries that is accessible to today's humanity — but only to today's humanity. It is a kind of knowledge that is gained in a way that modern humanity can no longer even imagine in its normal life. In those schools of the ancient Orient, which were simultaneously schools and art institutions and religious sites, the individual did not merely have something to learn or to explore intellectually. Rather, before he was even introduced to the secrets of existence, he had to undergo a transformation of his entire being. In these mysteries of the Orient, it was taken for granted that man, in the way he lives his outer life, could not penetrate to the secrets of existence. Therefore, one had to lead man, through strict discipline of his entire being, to that state in which he became a different being, and to this other being one then imparted what was called the content of knowledge. Once upon a time, in the East, knowledge was built up out of a rich, historically no longer existing, but intellectually verifiable, soul-spiritually concretely shaped life. This knowledge then spread to Greece, where it was filtered into dialectics , to logic, to mere intelligence, and which then was filtered further and further until it became the mere intellectualism in which we have been immersed in modern civilization since the middle of the 15th century.

Without directing the eye of the soul unreservedly to such things as I have characterized them, one cannot look into the various cultural currents and balances of culture in today's existence, one cannot come to fruitful views on what is necessary for humanity today. Today it is a matter of looking unreservedly at what has become, and from that recognizing in which spiritual worlds we actually stand in it. If we follow the way in which a spiritual life from the Orient that was more or less foreign to us was transplanted to Greece and filtered into our intellectualism, then we come to the question: How did this spiritual life actually develop?

This spiritual life could not have developed in any other way than by being bound in a certain way to something natural in the human being. If we examine what has actually been working and weaving in human nature so that this spiritual life could develop through the transformation of the human being described, we must say that the fact of heredity, the fact of blood inheritance, plays a major role in this. And we can only study how the development of knowledge has taken place in humanity if we extract it from the knowledge of the fact of blood development. Therefore, the knowledge in the times to which I have referred, in order to explain the origin of our present knowledge, is bound to individual peoples, to individual races, to blood connections, to hereditary conditions. Knowledge arises differentiated according to the individual peoples. What had to be taken into account when the pupil was brought in from the outer life into the mystery school of which I have spoken, and what had to be taken into account in his education, was: What blood, what temperament in the blood, what gift based on the blood lived in him? And this natural element was developed until everything that could arise from it emerged in the knowledge of the person concerned.

Anyone who really knows the developmental history of humanity, who does not cling to — I may use this word again — the fable conveniale-like, what is called history today, but to the real developmental history of humanity, will find that this bondage of the human soul and spiritual life to blood ties and blood facts radically ceases around the middle of the 15th century for the Western civilized world. Something begins to set the tone that can never be bound to blood in the development of man. It is very interesting to see how everything that has been artistically developed since the 15th century in modern humanity emerges from the sources of the human soul, which have nothing to do with the natural and elemental aspects of even the greatest intellectual achievements of earlier times. This may be misunderstood in many circles. But anyone who really wants to understand what lives in Aeschylus, what lives in an ancient Greek philosopher like Heraclitus or Anaxagoras, anyone who wants to comprehend what lived in those ancient civilizations must realize that something lives in them that is bound to the blood of certain races. The Greeks were still aware that all their spiritual being was bound to what their blood produced as a spiritual blossom. This can be seen by studying Greek works of art with any sense, for example, the typical sculpted figures. If you try to understand the nature of these figures, you will find that three types live in the realm of Greek sculpture: first the satyr type, then the Mercury type, which appears particularly in all Mercury heads, but then the type that we find in Zeus, in Hera, in Athena, in Apollo. If we carefully compare the shape of the nose, the shape of the ears, everything about these three types, it will be obvious how the Greeks wanted to represent in the satyr type and in the Mercury type the subordinate humanity within which, as the blood-related superior humanity, that Aryanism had spread, which the Greeks gave their image to in the head of Zeus. One would like to say: It expresses the consciousness of how the Greek felt his spirituality bound to the blood-related, elementary in the development of mankind. This gradually petered out and ceased to have any significance for humanity by the middle of the 15th century. Since that time, the intellectual element, the element of imagination, has been alive in what is produced in the normal life of the spirit, so that everything that arises in the soul, the artist of the soul, has nothing more to do with what surges in the blood, what the blood produces. Today even trivial philosophers have to admit that what lives in intellectualized ideas is not bound to the body, least of all to the blood, and in any case has nothing to do with what played such a great role in the old spirituality: with heredity, with the fact of blood relationship within heredity.

Since the middle of the 15th century, something has emerged in human development that is, so to speak, a very thin spiritual, just merely intellectual, but it educates this modern humanity to independence from everything merely natural, which, however, also removes this humanity from everything that was previously felt to be human. And a strange, I might say tragic, thing occurred in this development of modern humanity. It had to rise to an experience that is independent of the natural, elemental, but it could no longer understand itself with what it received in the soul. In that ancient spirituality, in that spiritual knowledge which was still based on blood, one had, together with the inner knowledge, a knowledge of human nature and essence itself; now one had risen to an abstract spirituality, which can experience great triumphs in natural science, but which cannot possibly go into the essence of man himself, which remains far removed from the essence of man.

But that had another consequence. If we look back at this development, which I have characterized as being bound to the natural, elementary, and turn our gaze not to the nature of knowledge, but to what happens in history in terms of good or evil, sympathetic or antipathetic deeds, we find that these deeds are connected to natural cognition, to the natural experience of the spirit, and are the expression of the natural experience of the spirit: Man experiences himself through his blood, rises through his blood to spirituality, experiences what his blood gives him in powerful images, in imaginations that are representations of the spiritual experienced, and what he experiences in his soul passes over into his whole being. And the outflow of what pulses from his perceptions, from his sensed perceptions, sensed ideas, becomes his deeds.

And today? We have arrived at a point of culmination. We have three to four centuries of intellectual life behind us. We look around us in the modern civilized world and find everywhere an intensive development of intellectual research, the most diverse ideas, but all these ideas are so abstract and so far removed from life that they cannot be transformed into impulses for action. When we see the general spiritual slumber in which people find themselves today, from which they are always and forever unwilling to admit how much we are on a slippery slope and how much we need to draw to draw from our soul life the strength to find the impulses that can lead to action. This reminds one of a saying that was used in earlier centuries to call to the Germans, who were already found to be sleepy at the time: “Sleep, Michel, sleep, in the garden a sheep is walking, in the garden a little Pfäflelin is walking, it will take you to heaven. Sleep, Michel, sleep!” Yes, that is the attitude of many today: listening to some abstract religious teaching that has no connection with the immediate external reality and life in this reality. We have lost the connection between the external knowledge of nature, which we grasp only intellectually, and what lives in our soul and what was included in the old, blood-based knowledge of nature, the view of the essence of man.

I know how reluctant people are today to listen to such characterizations, which they regard as something outlandish, as fantasies that seek to exaggerate things. Nevertheless, it must be said: unless we listen to what comes from this quarter, we will not arrive at fruitful ideas about a reorganization or a new structure, which seems so necessary today if we observe things impartially. The spiritual and the soul — well, our school philosophers still talk about something soul-like in relation to the external world; but that clear grasp of the human being as body, soul and spirit is no longer part of our Western way of looking at things. There we can perceive a very remarkable fact. As I have already explained in other lectures, we can only come to terms with the essence of the human being if we are able to divide the human being into body, soul and spirit. For the body is what provides the tool for the spiritual powers between birth and death, the spirit is what makes use of this tool, and the soul is what is neither body nor spirit, but what connects the two. Without understanding this trinity, one cannot penetrate the essence of man. But even outstanding philosophers speak of it: man consists of body and soul. They believe they are pursuing unprejudiced science. Yes, unprejudiced science! They only do not know: In intellectual life we are dependent on the entire oriental development. Thus, in our looking at body and soul, we are dependent on the 8th General Council of Constantinople in 869, where the dogma was established that as a Christian one should not believe in body, soul and spirit, but only in body and soul, and one should believe that the soul has some spiritual properties. This has since become a dogma of the Catholic Church, it has become a commandment for those who have searched externally. And today people believe that they are pursuing an unbiased search that they are spinning out of themselves, while they are only following the old education that was inaugurated by the general council at Constantinople in 869, where the spirit was abolished.

All this has contributed to our spiritual life becoming so abstract, so intellectualistic, that there is no longer anything in it - but humanity is subject to a development, and there can no longer be anything in it - that lived in the old spiritual life and gave impulses to the will. And a time would have to come in which man would appear completely paralyzed in relation to his deeds if we retained only materialism within our Western intellectual life. From the course of Western intellectual development, it must be felt that a new fertilization of this intellectual development is necessary; that we must regain what we have lost as old blood from another side. It was right for humanity to undergo an intellectual development independent of blood for three to four centuries. In this way it educated itself to freedom, to a certain emancipation from the merely natural. But what we have developed in terms of intellectualism must in turn be impregnated, it must in turn be filled in our being with a kind of knowledge that can flow into human action, that can soul and spiritualize the human being at will. Such spiritual knowledge, a modern spiritual knowledge that wants nothing to do with a revival of the old oriental spiritual knowledge, is what anthroposophically oriented spiritual science strives for. And in this sense, it now seeks to achieve that intimacy with everything that lives in the universe, not only for plant and animal forms, but especially for humans, whereby one can say: the forces that live outside enter into our being, they awaken in our being itself, and by recognizing them, the growth forces of nature and the spiritual world live in us, above all our own human growth forces. So when we impregnate our intellectual life with spiritual experiences, we stand in modern civilization in such a way that not only something blood-related, but also something seen in the free spiritual lives in us, which in turn can have an inspiring and invigorating effect on our life of action.

It is true that the human life of will and deed would have to weaken if it did not receive the impact of what can be seen in the spirit. It is fair to say today, for example: Yes, but the insights of this anthroposophically oriented spiritual science are gained in the inner, contemplative life! Of course they are won in the inwardly contemplative life, just as, after all, chemical knowledge is also won, closed off from the application of chemical achievements in the practical world, in secluded laboratories and study rooms. What we need to do is to gain knowledge that can shed light on the human being, that can form the content of a true spiritual knowledge today, in which, again, but in a very different way than in the ancient mysteries, the human being transforms himself and comes to gain a spiritual view, as he has a sensory view here in the sensory world through his sensory organs and an intellectual view through his mind. This intellectual modesty, of which I spoke in the penultimate lecture here, must be developed so that one says to oneself: just as a five-year-old child must first be educated to learn to read, so too must a person who is involved in external life first transform himself in order to approach the real secrets of the natural and spiritual world. And it is only through renunciation, through voluntarily borne suffering, that real knowledge of the human being can be gained. You can see this from the fact that it is necessary for the truly cognizant person, the person penetrating into the spiritual world, no longer to look at the world as if with different eyes, to hear as if with different ears, to think as if with different thoughts, but to look at the world in an independent spiritual organism. But between birth and death one is not adapted to this world, into which one enters; one enters into a world, to which one stands as a stranger. This non-adaptation, this being placed into a world, to which one, insofar as one makes use of one's body, does not belong, is something that must be characterized by a spiritual-soul pain, which of course can only be recognized through experience. Through such and similar things, which certainly lie far removed from the outer storms and floods of life, one must penetrate into the spiritual world. But what is gained through the spiritual science meant here is slandered when one says: This is a mysticism that is unworldly; when one says: This is something that is alien to life or hostile to life. No, what is gained in spiritual research, albeit apart from life, is something that, when presented to humanity, is knowledge, a realization that can be grasped by common sense, but then impels the human being in such a way that it can become the bearer of his life of will and action.

What knowledge does spiritual science oriented towards anthroposophy strive for in its desire to develop a comprehensive Goetheanism? It strives for a knowledge of the spirit that can be the foundation for a strong life of will and deed. Our world can only be helped if that which can be seen out of the spirit enters into our life of will and deed. Intellectual knowledge and its application, knowledge of nature, is something contemplative, it is something that can at most be transferred into technology, into the extra-human. But what is seen out of the spirit will become an impulse to steer social life, this social life that is becoming so difficult, in truly salutary ways.

One could reflect a little and consider whether such characteristically spiritual scientific demands should not be taken into account after all, when one sees the immense suffering caused to humanity by the fact that so much is going wrong in social life today, that Leninism and Trotskyism and the like are introduced into social life. These are nothing but the intellectual poison which, during the four centuries, was admittedly needed for the liberation of humanity, but could only be used as long as the old social form was not yet affected by it. The moment it is affected, the poisonous effect of mere intellectualism in social life must show itself. It will begin to show itself in terrible manifestations, and it will show itself more and more. It is a terrible illusion when people believe that they are not just at the beginning in this area, but at a point where one can watch calmly. No, we are at the beginning, and healing can only come if it comes from the spirit. Spiritual knowledge must become the foundation. Instead of letting off all kinds of sometimes well-meant declamations, for example about the way in which this spiritual science has nothing to do with religion, it would be better to look the phenomena of life in the eye without bias.

So I was told that here in Stuttgart a lecture was given on anthroposophically oriented spiritual science in which it was said: All kinds of things may be brought to light by clairvoyant powers, of which spiritual science speaks; but this has nothing to do with the simple childlikeness that is said to be effective in religion, in the religious understanding of Christianity as well. This is how one can declaim, how one can believe one is allowed to speak when one is abandoned of all spirits of historical observation, of all spirits that explain the development of humanity. If one is not abandoned by them, then the spirit of human development proclaims loudly and clearly that this abstract talk of an abstract unifying of something in man, which one cannot define either, with an undefinable word, or Christ, that this enthusiasm for a childlike element has led us into the social misery in which we find ourselves. At first the spiritual and intellectual element was monopolized by the confessions. This gave rise to a natural science in which there is no spirit, which presents the image of nature in a spiritless way. And by admitting that all kinds of spiritual realities can be revealed to humanity through spiritual science, it is now demanded that it should be confessed that in this spiritual reality nothing is alive of what man should seek as his divine. Yes, the materialism of natural science has successfully managed to de-spiritualize nature. This religiosity will increasingly lead to the de-divinization of the spirit. And then we will have a de-spiritualized nature, a de-divinized spirit and a religion without content. This religion without content will not inspire any deeds. Spiritual knowledge must bring about deeds, otherwise our moral impulses for our Western intellectual life are in the air. Our moral impulses strive from within us in a completely different way than intellectual knowledge. Anyone who is able to look at themselves impartially knows that the intellectually conceived, for example, scientific knowledge in the life of the soul is something quite different from those impulses that arise within us as moral drives, as moral intuitions, and demand that we introduce them into life. But this modern intellectualism, through its intellectualism, has no bridge between its knowledge of nature and its moral life. What has become of the moral worldview? If we disregard a religious worldview that has now become more or less meaningless, if we look at those honest people who build a worldview out of science, which is certainly highly one-sided but still honest , we have to say: they imagine that some kind of connection between vortex phenomena arose from a Kant-Laplacean cosmic fog, and that little by little what we now call our world with natural beings and human beings arose from it. But moral ideals and moral intuitions arise in the human being. If we believe only in the natural context, then these moral ideals, these moral intuitions, are merely what emerges, what is valid only as long as people say so. Many old instincts from that human development are still alive, which actually came to an end in the 15th century. If these instincts were not to live on, if they were to be eradicated and nothing else were to enter into human spiritual life, then one would have to limit oneself to the external documentation of what we call moral ideals. And instead of feeling inwardly bound to our moral ideals, instead of feeling bound to the spiritual life that rises above all physical life, instead of this, at most, one might find it honorable to be thought a moral person by other people, one might find it opportune not to violate what is established by law in the state. In short, if our intellectuality remains, that glowing of a spiritualized soul should also disappear from the human moral life. For reality can only be given to our moral life when spirit-perception again impregnates and permeates all that we have acquired for ourselves through three to four centuries. By no means should this be criticized in a reactionary way, but only the necessities should be emphasized. But what does this spiritual insight show us, what is the moral of our spiritual insight? This spiritual insight recognizes external nature, it sees in it, in an initial sense, what reasonable geologists - I want to speak comparatively - assume for the geological formation of the earth. Such geologists say: a large part of our geological development is already in a state of decline. In many regions of the earth, we are walking over dead matter when we walk across the ground. But such dead matter is much more universally present than merely in the geological; it also permeates our cultural life, and in more recent times we have acquired a natural science that is directed only towards the dead, the inanimate, because we are gradually surrounded by the dying in our culture. We get to know what is dying out, what comes from ancient times of development and what is reaching its last phase in the development of the earth. But then we can compare what is reaching its last phase there with what blossoms in us as our moral ideals and intuitions. What are these moral ideals and intuitions? These moral ideals and intuitions, when they arise in us, reveal themselves to what is here called anthroposophically oriented spiritual science in such a way that one sees in them something that could be compared to the germ for the next plant contained in a plant blossom, while what dies off in the blossom is the inheritance from the previous plant. We see our moral life sprouting up within us. By experiencing the natural, we experience what has developed from ancient times to the earth; by feeling the moral ideals flourish, we experience what, when the earth is once thrown off like a slag corpse, will go out with the human souls into a cosmic, immortal life, just as the individual human being, when he discards his corpse, enters into spiritual-soul existence. Thus we see the germs of future earth metamorphoses sprouting within us as we unfold our moral life.

If you are able to take such an idea, which may certainly still seem fantastic to today's humanity, in its full seriousness and in its entire depth, then think what will become of a concept such as moral responsibility! You say to yourself: What are you, human? You are a result of the past and of the whole development of the earth. As such you are going downhill. Your moral sense is awakening within you; it is the germ of the future, which now seems unreal, so much so that we consider it to be merely abstract. But it is the first beginning of a future rich reality. And one should still say to oneself: If you do not practise this morality, if you do not connect with it, then you sin not only against your fellow man, but also against the spiritual worlds. For they have placed in you the seed through your morality to grow into the future of the world. If you are immoral, you exclude yourself from the future of humanity. In addition to the strength that comes from the knowledge of the spirit for the will and the life of deeds, such seriousness, I would even say cosmic, universally oriented human responsibility, can still be added to the life of morals. We can feel: In ancient Greece, the horizon of the educated was limited. One was a citizen of the country. Then came the newer times. America was discovered, and the globular shape of the earth was rediscovered through direct travel around the earth, through experience. Man became a citizen of the world. Once again, we have progressed. Mankind has passed through the stage of being a citizen of the country and of the earth. Today, it is called upon to become a citizen of the world in the truest sense of the word, that is, to feel itself as a citizen of those worlds that are outside our earth, but which belong to it as part of a whole, and to be a citizen of those future worlds to which I have alluded.

In this way, an ethical view can be rooted in spiritual knowledge in a new way. Only when such strength permeates our moral life will we be able to transform the moral doctrine into a socially effective view of life.

Approaches such as those outlined here have been attempted in something like the threefold social organism and in something like my book The Core Issues of the Social Question. Many people consider these to be abstractions, utopias, and yet they are the most real, because they are based on that new understanding of reality that cannot be achieved by any natural science, since it is too much affected by intellectualistic life. This intellectual life has gradually led man to turn in on himself. Today we can see remarkable examples of how man, no longer comprehending the human being from his external knowledge of nature, has become egotistical. At the same time as intellectualism has entered into all outer and inner human life during the last three or four centuries, this intellectualism, this egoism has also seized religious life. Today, unfortunately, human education over the centuries has prepared the way for speaking about the immortality of the human soul only from a certain egoistic point of view. People today recoil from the thought that — as it is not a matter of course, but as it would be possible — the cessation of their spiritual and soul-life could occur if the corpse were returned to the earth. This contradicts what is left of the natural as a clear last thing; it contradicts a clear egoistic urge. One indulges in this egoistic impulse when one speaks, as one does under the compulsion of dogmas, only of the continuation of the human soul-life after death, which, of course, is fully substantiated by spiritual science; but one does not speak of the fact that our spiritual soul was in a spiritual world before our birth or conception. Before we descend into physical corporeality and take on the covering given to us by the inheritance of father and mother, we undergo a development in a spiritual-soul world just as we do here on earth. And just as our life after death is a continuation of our life here on earth, a development of the experiences we have had here, so the life we undergo between birth and death is a continuation of the life we had before birth.

This, for example, imposes great duties on the educator when he is fully aware of the responsibility that weighs on his soul, in that he has to develop that which has descended from eternal spiritual heights into a human body and, through the outer form and shell, expresses itself more and more from year to year. This is the other thing that can be added to the knowledge that accommodates egoism, which only takes into account the fact of the immortality of the human soul in the face of death, which is of course an established fact. This is the other side that spiritual science in particular must emphasize for the modern human being: life before birth or before conception and the continuation of that same life here. It is easy to become world-weary when one speaks only of the afterlife. Anyone who seriously considers the prenatal period will feel obliged - since the order of the world is such that the human being has to descend into physical existence - to make this an active one. For only in this way can we shape what we are seeking to shape if we know that we descend into physical existence through birth. While the mere prospect of what comes after death leads to the deadening of the soul and spirit in physical existence, the consciousness that we have descended into this physical-sensual existence as spirits must lead to the strengthening of our will, to the working through of our whole life. Human hopes for the future can only arise with certainty from spiritual insight if we are rooted in spirit with our insight, if we permeate and impregnate our intellectual nature with what spiritual science gives us. Then, in turn, the impulse of deed and the impulse of will can enter into our lives. And our life will need these spiritual impulses, for this life is a descending one. Former generations could still rely on their instincts. We can see that in the ancient Greeks, those who matured for public life only needed to develop their blood instincts. This will no longer be possible; education would have to disappear if we were to rely only on what the earth could still bring us from human instincts. Present-day Eastern European socialism relies on these instincts; it relies on a zero. One reality will be relied upon if the hope is raised that socialism should be built on a spiritual-scientific basis. However, such views as have been put forward here are not yet taken seriously in their full import, at least not by a large number of people. Some people do take them seriously, but only from a very particular point of view. For example, in our journal 'Dreigliederung des sozialen Organismus' (Threefolding of the Social Organism), when I was still working in Dornach, I read how something that comes from a certain quarter is taken very seriously; and I read that a remarkable lecture was given there, I believe even accompanied by music which was based on something that appears like a program from a certain quarter, for example, in the “Stimmen der Zeit” [Voices of the Times] by the Jesuit Father Zimmermann, in almost every issue, and which produces just such reactions as the one that is said to have occurred here. It was said, and by a member of the cathedral chapter at that, that one could indeed inform oneself about what Steiner says from the writings of his opponents, because the writings that he himself writes and those of his followers are not allowed to be read by Catholics because the Pope has forbidden them. In fact, the Sacred Congregation of the Roman Church of July 18, 1919, issued a general edict prohibiting the reading of theosophical and anthroposophical writings, at least according to the interpretation of this general edict by Father Zimmermann, a Jesuit priest. And yet one cannot believe that this Jesuit Father Zimmermann always lies. He lied: he claimed that I had been a former priest, that I had escaped from a monastery. I was never in a monastery. Then he said: 'The claim that Steiner was a runaway priest can no longer be maintained today'. A strange way to make up for telling a lie! Now I do not believe that what has found this strange expression is also a lie. It goes that one can educate oneself from the writings of my opponents because the anthroposophical writings were banned by the Holy Congregation of July 18, 1919. Yes, on this side one senses that something in anthroposophically oriented spiritual science, which has very real powers, wants to be placed in the present.

This anthroposophically oriented spiritual science – let me say this in conclusion, I would like to say, as an objective and at the same time personal comment – this anthroposophically oriented spiritual science will continue to represent what it has to represent as the basis of knowledge for the life of action, as the basis of knowledge for the moral and social life, as the basis of knowledge for the most beautiful human hopes, against all resistance, as well as it can. As far as I am concerned, it can be gagged; but as soon as it can stir even a little, it will again assert what it believes it can recognize as the truth necessary for humanity. And just as, at the moment when the prospect of victory began to turn against us, a testimony to international spiritual life was created in the Goetheanum for the whole international world, without shying away from the fact that what is now developed Goetheanism comes from the roots of German spiritual life, then this anthroposophically oriented spiritual science will also fight for the recognition that everything else that wants to stand in the way as an obstacle, for the knowledge that has become part of their conviction, as a world content.

Thirty-five years ago, in one of my first essays, I wrote the words as a call to arms to the German people, to characterize how the German essence must necessarily return to the best spiritual sources of its strength. an appeal to the German people: “Despite all the progress we have made in the most diverse fields of culture, we cannot escape the fact that the signature of our age leaves much, very much, to be desired. Most of our progress has been only in breadth and not in depth. But only progress in depth is decisive for the content of an age. It may be that the abundance of facts that have come upon us from all sides makes it understandable that we have momentarily lost sight of the broader view in favor of the deeper one. We only wish that the severed thread of progressive development would soon be re-established and that the new facts would be grasped from the spiritual height that has been attained.

In the feeling that if the spiritual low of that time did not meet with a counterpoise in a real spiritual upliftment, something catastrophic must happen, in this feeling, with a heart-wrenching pain, I wrote these words down and had them printed 35 years ago. I believe that today, from the same point of view as I have stated, I may refer to these words in a factual and personal way. For the course of events in these three and a half decades is proof that it is justified to let the call for spirituality resound again. May it, since it was not heard at the time, be heard today and in the near future by the Germans, so that they can build from within, out of a grasped spirituality, what has been so terribly way in recent years, indeed, what has only just begun to be destroyed, and what will certainly continue on the paths of destruction if one does not take spirituality with them for the new building.

That is what one would like to appeal to today: the will to spirituality in the German people in particular. And one may appeal to this will to spirituality; for it is certain: if the German people develop this will to spirituality, then they must find it. As I said recently, there seems to be no talent for materialism – the events of the last few decades prove this; but there is talent for spirituality, as proven by the spirit of our development over the centuries. Therefore, one may appeal to the will for spirituality: the German people, if they only develop the will, will find spirituality, they have the talent for it. But because it has this gift, it also has a great responsibility before the call for spirituality. May the awareness of this responsibility awaken, awaken in such a way that the German people may once more intervene energetically in the development of humanity on a spiritual basis and from spiritual impulses, may continue what it has done for the benefit of humanity through its greatest spirits for many centuries.