The Rudolf Steiner Archive

In the introductory lectures of this year's winter cycle, we have already often pointed out the sources of man's supersensible knowledge, the knowledge of which – and also of its relationship to the world in which we live – this entire lecture cycle is intended to deal with. It was pointed out how these sources of supersensible knowledge lie in the human soul, in every human soul itself, in it as dormant forces and abilities, which can be brought forth through appropriate means in intimate inner experience, so that the human being can become able to look into the spiritual worlds. The development of these abilities lying dormant in the soul is to be sketched out this evening. Further explanations of what is to be presented today will then arise in the next lectures.

If the aim is to make it clear how the soul's dormant powers of supersensory knowledge can be brought out, then one can always point to an occurrence, to a fact that happens to every human being in the course of twenty-four hours: to the alternation of sleep and waking. Man usually passes by those riddles of life that play into his life daily as something familiar, and the rare and, because of its rarity, oppressive will in most cases easily evoke a longing to be solved as a riddle. Such oppressive riddles of life will be discussed here in the next lecture. Today, however, we will start from a mystery that eludes man in its mysteriousness only because he is so accustomed to the phenomenon in question, namely the alternation of sleep and waking.

In order to sustain our lives, we must pass from a state of consciousness into one of unconsciousness every day. What happens when we pass into the unconscious state of sleep? The senses lose their capacity to perceive, the organic limbs lose their capacity to move, and thinking, which is bound to the activity of the brain when it is engaged in the external world, ceases. As we fall asleep, we feel all the activities and all the awareness that fill our day subside. It would be a logical impossibility for anyone who judges impartially to think that what surges up and down in our soul from morning to evening in our conscious state as our ideas, our feelings, sensations, affects, passions, yes, as our ideals and ideas, actually passes into “nothingness” each time we fall asleep and then arises again the next morning. Only logical prejudice can deny that man's spiritual and soul essence is also present while he is in the unconsciousness of sleep.

If we assume hypothetically for the moment – and the following lectures are intended to justify this assumption – that while man is in the unconsciousness of sleep, he has, as it were, withdrawn with his actual spiritual-soul core from his physical body and the forces animating this physical body, and that he then lives in a spiritual world , it is not far-fetched to assume that the reason for this lies within the person themselves: that when a person's spiritual and soul essence is withdrawn from their body, they cannot perceive their surroundings in the same way that they perceive them when they use their eyes, their other sensory organs and their brain in the physical world. It is not far-fetched, I say, to think that man's spiritual-soul powers are initially dependent on using the 'ordinary life of the senses and the brain' in order to have a world around them, and that when man, as in sleep, divests himself of the possibility of perceiving through these instruments, they are too low, too weak to really see, really feel and think what they could then perceive.

Such a supposition could only prove to be correct if there really were the possibility of actually drawing forth from their hiddenness the forces which one suspects as weak, for instance if one were able to condense and concentrate within oneself the soul forces which, as it were, are 'thin' in ordinary normal life concentrate them within oneself, so that what a person experiences in sleep would not have to occur when they stop using their senses or their brain, but that there could also be a state similar to sleep, and yet in a certain respect completely opposite to it. This state would have to be similar to sleep in that the person would not be forced, as when falling asleep, but would voluntarily, through his inner powers, through his will, cause himself to withdraw from the senses or from the brain , so that he could be completely awake but not see his surroundings through his eyes, nor perceive anything through the other senses, but bring his eyes and other senses to complete silence. In other words, he would have to be able to completely suppress all sensory activity through his will, and he would have to be able to suppress ordinary thinking, the kind of thinking that is activated in everyday life through ideas about the external physical world. Furthermore, if man could suppress by his own will what otherwise brings him to perceive, he would now be able, in his spiritual and soul essence, not to reach the unconsciousness of sleep, but to concentrate forces that are otherwise weak and thin, so that he can also properly act without his body, outside of his body.

The question arises as to whether what has just been said can be realized in some way. Of course, this can only be answered by the facts that the person evokes in himself, namely simply by the fact that he is able to apply means to his soul through which what has just been characterized occurs. Through the application of such means to the soul, one comes to supersensible knowledge. The path to supersensible knowledge is not one that leads through external means, that requires all sorts of machinations merely existing in the external world, but it is an intimate path of the soul, and everything that has to be done for it takes place in the depths of the life of the soul itself.

Now, if we want to ascend into the worlds that are to explain to us the outer world in which we live, if we therefore want to ascend into the supersensible worlds, there are three stages that we must pass through. A more detailed account of these three stages can be found in the book “How to Know Higher Worlds”. Here, however, they will only be briefly outlined. When describing these three stages, I ask you not to be put off by the words. Some of the words are used today in everyday language for something quite different from what is meant here, and some of them do not sound good in the thinking habits of the present day because they are used for all kinds of things that are recognized imprecisely or unclearly, or even for those that are rightly rejected. This sometimes causes a kind of emotional emphasis when these words are heard. But it is easy to see that this must be so to a certain extent for the things to be discussed here, because our language is there for the external world. Therefore, the words for the designations must be borrowed from the external world and can therefore never fit exactly for what lies outside the external sense world for which language is created.

The first step of higher, supersensible knowledge is imagination, imaginative knowledge. To avoid the misunderstanding that has just been mentioned, I would ask you to understand by imagination only what I will characterize in a moment. The second stage of supersensible knowledge is inspiration, and the third stage is what, when the word is used as we shall characterize it later and not as it is often used inaccurately in ordinary life, can be called true intuition. Outer sense and intellectual knowledge, which we apply in ordinary life and also in the science of the outer world, is related to these three stages of supersensible knowledge as a kind of preliminary stage, so that, when the stages of supersensible knowledge are added, one can speak of four stages of human knowledge.

Now there are many means, and many means must also be applied when it is a matter of rising from ordinary sense and intellectual knowledge to the first stage of supersensible knowledge, imagination, and I will, because there is not would not have time, I will emphasize with all concreteness how the soul must, as it were, use one of the means – you will find others in “How to Know Higher Worlds” – to awaken the slumbering supersensible cognitive abilities in it. One of the means is the so-called meditation.

If we ask ourselves: What is meditation in the spiritual-scientific sense? — we must say: This meditation is the devotion to an idea, to a thought-feeling or to a volitional content in such an intense way and in such a way that it does not happen in ordinary life, but it is suitable for concentrating and condensing forces that are otherwise present in our soul life, as it were, in a diluted form. In this process, it is good, although the opposite is also possible, not to use concepts for such an understanding of the soul that one otherwise gains in ordinary life or in ordinary science. These concepts can certainly be used, but they are not as good to use. The most useful concepts for meditation are allegorical, symbolic concepts. I will develop such a symbolic concept here, which has already been presented to some of the listeners in other contexts. At first it may seem grotesque, paradoxical, that someone would be expected to let what is now being discussed take effect in his soul, but we will characterize later why it should happen. Let us assume that someone forms the idea that he has two glasses in front of him, an empty glass and one partially filled with water. Now he pours the water out of the full glass into the empty one and imagines that, by pouring the water out of the full glass into the empty one, the full glass does not become emptier and emptier, as it does in the external world, but fuller and fuller. This is indeed a paradoxical idea at first, but this idea is meant to be an allegory, and the spiritual researcher should be aware that it is an allegory. It is meant to symbolize, as it were, the nature and essence of human love for our soul. With human love and with everything that falls under the idea of love, it is certainly the case that this source of love is so infinitely deep and so infinitely rich that when we see the fact of love in the world, we must humbly admit at all times: This mystery of love in its true essence is most certainly unfathomable for every soul. And the more we have this sense of unfathomability, the better it is for the content and intensity of our lives. But there is one quality of real love that we can clearly know and emphasize: that is the quality that is symbolically represented to us by the image we have just spoken of.

The person who gives love and acts of love to another person never becomes poorer or emptier through what he does out of love, but always fuller and fuller, richer and richer in his soul life. This quality of love, emphasized, we have before us, as it were, when we imagine the image of two glasses and the pouring of water from one into the other.

We do something similar to what is done in another area of knowledge, and in doing so we arrive at important results for the external sense world. Let us assume that we have a circular plate made of some substance unknown to us. When we look at this circular plate, we can say that what it is as a substance, how the materials are welded together, is initially unfathomable to us. But there is one thing we can do if we want to know something about this disk: we can draw a circle in front of us. Then we have emphasized something about this disk, namely that it is circular, and this emphasized fact is absolutely certain, however little we know about the disk in general. If we think mathematically, we also do it in such a way – and all mathematics is symbolism in this respect – that we highlight some aspects symbolically. This process of creating images that are perceived by the senses and then held fast by the soul is the preparation for imaginative knowledge for soul-spiritual deeds and for soul-spiritual experiences.

If someone were to say: Then the spiritual researcher sets out to bring images and symbols to life in his soul that do not correspond to any truth at all, so he sets out from the outset to think untruth and to bring untruth to life in his soul – then the answer would have to be: But of course the true spiritual researcher is aware that what he brings to life in his soul as symbols does not correspond to any external reality! If for a single moment he could mistake a symbol for some kind of reality, then he would no longer be a human being on the way to supersensible knowledge, but on the way to illusion. These symbols are not meant to represent outer realities, but to live in our soul, to connect and blend with our soul life and to concentrate our soul life on them.

If we are now able to focus so strongly on such a symbol that we use all the power of our soul to let only this symbol live in our soul and to put aside everything that could penetrate us from external impressions, and to put aside all other thoughts , so that we bring only and alone such an image to the center of our consciousness, then such an image is better than an immediate impression of an external reality, because such an impression always draws us back to the external reality with our soul forces, distracting us from ourselves, as it were. But when we have formed a pictorial, arbitrary idea with full awareness that we have something purely constructed, to which we now surrender, it is something that retains reality only insofar as it is borrowed from it. Whatever images we form, we have taken the components for them from external reality. These images are presented in colors, shapes, etc., they are borrowed from external reality, but they do not refer to external reality. This is because it does not happen in external reality that a glass becomes fuller when you pour out the contents.

Such an exercise has the consequence that the soul must concentrate its powers in a completely different way than if it takes what it has otherwise experienced to help it. If the one who wants to go the way into the supersensible worlds has patience and perseverance to practice such concentrations of his soul life again and again, he will be able to have a very definite inner experience. Having this experience is the first step towards imaginative knowledge. He will experience that he has thereby inwardly changed his soul life, and that after some time he can become aware of how such images, such pictures, arise from his soul itself, without him first bringing them about, and arise in such a way that they present themselves to him with all the appearance of reality, as images otherwise only present themselves when we have made external perceptions and formed ideas from them.

In our ordinary external life, our soul's images arise as reflections of external reality, as it were. Through the exercises mentioned, however, images arise from the depths of our soul life, which are only pictures at first, of course. But this is where the elevation of the soul life lies: the soul now feels inwardly strong and can enter a state that is similar to, yet opposite of, the state of sleep. During sleep we abstract from all outer perceptions and also from brain-bound thinking, but we fall into unconsciousness. In imaginative cognition we also abstract from all outer perceptions and from all brain-bound thinking, because we suppress all that. But despite this, the soul does not become empty, does not become unconscious, but images arise from its depths, images that become richer and richer, more and more extensive, and then present themselves to the soul like a new world. This is the world of which it has already been indicated in these lectures that it can be confused by the layman, who is not familiar with such things, and its value can be mistaken for the world of morbid illusions, hallucinations, delusions and the like. But only someone who is ignorant of the facts in this matter, and judges only from the morbid life of the soul, can make such a mistake; for there is an enormous difference between the morbid, even the slightest morbid, representations of this kind, and those that have been rightly won by methodical soul-education.

Anyone who has learned even a little about what are called pathological soul phenomena, hallucinations, illusions or delusions, knows one thing: that those persons who are afflicted by such ideas ultimately believe in the reality of them so firmly that the faith they themselves have in the experiences of the external sense world is nothing in comparison. That is the characteristic of delusions and illusions, that those who are afflicted by them also develop an overwhelming belief in them. There is nothing more difficult than to talk a person out of their delusions – they don't even have to reach the degree of hallucinations, just ordinary delusions, paradoxical ideas. If, for example, a person begins to develop the morbid idea that other people are persecuting him, it is extremely difficult to get rid of this idea by mere persuasion, and it may happen that he constructs the most marvelous logical thought-constructions to prove how right all these delusions are. Man can become obsessed by these ideas, and he firmly believes in the objective reality of such conceptions.

If you now only take into account some of what is said in the book “How to Know Higher Worlds”, you will see that while man brings himself to let such images and imaginations take effect in his soul, at the same time everything is done through the right schooling of the spirit to ensure that, to the same extent as this world of images blossoms in the soul, the belief in them as in an objective reality is expelled from the soul, so that at no moment can the person training spiritually ever arrive at the idea that what arises in him as imaginations is an objective reality. All schooling of the spirit is wrong that does not at the same time evoke in the soul the clarity: What occasionally enters as marvels such as new worlds, has no objective reality in the way it comes over you. Everything is initially there only to inwardly revitalize the soul, to make it richer in itself and, if we want to use the paradoxical expression, more inwardly real, more fulfilled by the real. And that is the best, indeed the only true attainment of the disciple, that he knows: the imaginations that arise are nothing other than a reflection of his own being.

If the spiritual disciple is able to overcome all belief in the reality, in the objectivity of these imaginations of his, in the same moment when he receives them, then the spiritual training is the right one. Generally speaking, it is difficult for many people to accept the one with the other, because by applying the appropriate exercises in his soul, the human being is, so to speak, endowed with a new world, a world of sometimes magnificent ideas. But for many people this is an extraordinary satisfaction, an extraordinary pleasure, something that fills them with deep sympathy. And anyone who tried to make them believe, even in the slightest, that all this is not an objective reality but only a reflection of their own nature, that it is only their own nature expressing itself more meaningfully than before, would be regarded by them as an enemy, as a blasphemer of the most beautiful hopes of the soul. But it must be understood that such imaginations, as they first appear, are not at all suitable for giving real knowledge of the higher worlds, but that they are only a bridge for the soul. For now a completely different task begins for the soul, the task that gradually leads from imagination to inspiration. A struggle begins, as it were, between the soul and what appears as its imaginations. If I am to characterize how this struggle is waged, I must use a simile from ordinary life.

We experience time and again in ordinary life that we do not have all the contents of our soul in our consciousness. Imagine what it would be like if you suddenly had in your consciousness everything you had ever imagined! You could remember ideas that you might have had decades ago. These rest in the depths of your soul and are called up at some opportunity. That means that in ordinary life one has the possibility to forget and to bring the forgotten out of the soul again. One also has the possibility to bring out of consciousness what the consciousness experiences as ideas and to separate it from our conscious life so that it is somewhere in our soul independently of it. The content of consciousness can thus be lowered somewhere, so that it is then out of consciousness.

We must succeed in doing the same thing – even if it is different in this area – with all our imaginations when we become spiritual researchers. We must be able to extinguish every imagination that arises from our soul at will, we must be able to extinguish it at will and bring it into a state where it is thrown out of our consciousness in the same way as a forgotten idea is thrown out of our consciousness, which we can later retrieve. This is necessary. In the whole realm of our imaginations, we must be masters of every single one of them, and we must be able to make each one of them independent of us.

A conscientious spiritual researcher who undertakes such spiritual research and then conscientiously communicates it to the world, does this often and often, again and again, that he repeatedly pushes down what arises before his soul as an image, which has emerged, again and again, making it unconscious, erasing it. Then it comes again, and now not only through arbitrariness, but through something quite different: through an inner power of which we only become aware at this very moment if we are at the appropriate level. And not all imaginations come up, but we have the clear consciousness that there are imaginations that remain down there in an unknown, that cannot be brought up again, or if they do come up again, they show themselves as such, which we reject.

The images change when they come back to us; they are then also something completely different. They reach us in the same way that perceptions of things in the physical world reach us externally. For the same reasons that we, if we have common sense, can distinguish externally between something dreamed and something non-existent and something real and present, we can recognize in its reality and in its spiritual essence what emerges again as imagination.

The question was once asked, when such things were being discussed: How can a person be sure when his imaginations come back to him, which he first threw out of his subjectivity and handed over to objectivity, only to have them returned to him, how can he be convinced that they represent realities or unreality? We know that there are suggestions and imaginations that are so strong that they overwhelm a person, so that he perceives as reality what is not there at all. A vivid example was given: if someone is so sensitive that, without drinking lemonade, he has the taste of lemonade in his mouth just at the mere thought of it, that is an example of something being there that is not really there. So one can also be subject to a similar deception with what the reborn imaginations are.

Such an objection can always be made. It can also be maintained in a mere dialectic, in a mere play on words, but not in the face of reality. For anyone who develops his soul in the way described comes to the same possibility of distinguishing truth and error as one distinguishes truth and error in the external world, where one has nothing but a healthy soul to distinguish truth and error. Everyone can form a concept of this if they think, for example, of Schopenhauer's philosophy with the sentence: “The world around me is my idea.

I do not underestimate Schopenhauer's philosophy, otherwise I would not have published it myself and written an introduction to it. But great minds often make the simplest mistakes. For the sentence “The world is my imagination” is actually refuted by pointing out a completely trivial fact: if he imagines a piece of steel at 900 degrees Celsius and thinks of his fingers touching it, he will not get burned. He will never get burned by such an imagination, no matter how saturated it is. But if the real steel is in front of him, he will get burned. Thus, not through concepts or philosophies, but through experience, he will be able to distinguish reality from imagination. But there is no other distinction. And there is no other distinction in the supersensible realm either, except that through schooling one has acquired the right way of being with supersensible reality.

Therefore, it is necessary for our consciousness to know that When imaginations first arise, they have been created by our soul itself, and so they are only a reflection of our own nature. A person can have the most beautiful imaginations — at first he does best to interpret them in such a way that he says to himself: What hidden state of mind, what hidden passion, what belief or superstition is there in me that these or those images arise before my soul? If he sees nothing in the pictures but the reflection of himself, then he has acquired the right state of consciousness for walking the paths up into the supersensible world. He must then be able to be a fighter against himself, drawing on the inner strength of his soul. He must be able to uproot what he is often most tempted to believe in, what he loves most, what for many people could already mean bliss, and let it descend into a sphere of forgotten ideas. When he has so unselfishly torn from himself what his soul had first created and given it over to the world outside of himself, it comes back to him again as inspiration. Then he is able to live with those entities, real beings and facts of the supersensible world to which such imaginations belong.

At first, such imaginations appear quite familiar to us because we can explore how they are formed not differently than we ourselves are in our soul, how they are only a mirror image of the soul. One can always prove from the world of imaginations that these imaginations are so and so, depending on who we are and on our state of mind. But when they return, it is indeed different. The same images do not return, but different ones do, new ones that we have not been confronted with at all before, and which announce themselves as reality just as external realities announce themselves as such to us. Only one has a completely different feeling about them.

We face the things of the external world in such a way that we stand outside them. A table we look at is outside of us. It is there, and we cannot enter into things. When we have prepared ourselves in the way described, we immediately have the inner experience of consciousness when we encounter the facts and things of the higher worlds: we could only come to them by giving them something that we have first brought forth from the depths of our soul. It is truly the case that, as when an object lies before me and I want to grasp it: as I have to stretch out my hand and become aware of its reality, so too, through that which I first achieve through the method described, I have to separate what then confronts me as imagination from my own ego, and plunge it into oblivion. But in doing so, I extend my own being into a world that I can then grasp.

In the world, one experiences many refutations of what has just been said. But however much one looks around, however much one wants to familiarize oneself with these refutations, one thing always comes to mind: the people who refute what has just been said have not yet understood it. This is evident from the way they speak about it. And anyone who has understood it would never dream of wanting to refute it. Thus one encounters very frequently this supposed refutation, namely, that one hears it said: But these supersensible perceptions that you then have and that you take for impressions from beings that are supposed to inspire you, do not differ after all from quite ordinary illusions or hallucinations! They differ tremendously in that the true spiritual researcher has a different relationship to them, a relationship that allows him to maintain his common sense in relation to these things just as he does in relation to the things of the external world. Therefore, persons who are most unfit to become real investigators of the spirit are those who are superstitious or gullible, those who are termed visionaries in common parlance.

Those who readily accept a truth will certainly not be able to conduct proper spiritual research. Imagination and faith are the greatest enemies of genuine spiritual research, although what imagination is in art, for example, and what faith in reality is, can ultimately be the most wonderful gifts of spiritual research. For what can be investigated in the spiritual can be transformed into imagination and become a work of art. Likewise, when it is said that what spiritual researchers proclaim is something that only appeals to faith, the sentence must apply: the spiritual researcher certainly believes what he knows. But he would truly be a fool if he did not believe what he knows; yet he believes nothing but what he knows.

It has just been said that we have to tear what we have acquired out of our souls, so to speak, that we have to stretch out spiritual organs through them and get back the spiritual reality through them. As we become more and more immersed in such a soul life, we also grow more and more together with the beings and things of the spiritual world. Then there occurs what happens in our consciousness in such a way that we do not communicate with these beings as one person communicates with another through external organs, but through what speaks directly from being to being, what is directly perceived by the beings, in that our soul is directly with the being that perceives it, so that it is, so to speak, not outside of it but in it. Then intuition sets in, which is actually only the conclusion of supersensible knowledge, that supersensible knowledge that does not lead us into a blurred, nebulous spiritual life, but into a concrete, essence-shaped, reality-filled life. There is no other way to truly come together with the spirit and its existence than to merge with it, as it has now been described. But anything with which we do not merge can never be accepted as proof of the spirit, for there is no other proof than to find one's own experience coinciding with the experience of the spirit. Whoever wants to experience a spiritual being must bring his soul so far that he can let his own experience coincide with the experience of this spiritual being.

The entire process of spiritual experience, as it has been described, can make it clear – it would be of no use to obscure the facts, for they must be stated openly – that man can most easily can recognize pure spirits, if I may use the expression, through imaginative knowledge. These are spirits that only have a spiritual body and no other covering than a soul or spirit. Spiritual entities that do not come into embodiment and do not express themselves in outer natural phenomena can be recognized at the level of imagination, when we do not yet have the ability to penetrate to inspiration. This happens in such a way that the imaginations which we have sunk down into oblivion come back to us in a modified form, and we then recognize them as images for spiritual entities, which are as spiritual as our spiritual-soul life conceived without a body.

On the other hand, one must ascend to inspiration if one wants to recognize entities that are connected, for example, with the elements of nature, with the glow in nature, with the warmth in nature, and so on. In short, to recognize the powers and entities that lie behind the sensory world, which express themselves in the external world and can only be recognized there in their external expressions. This is only possible through inspiration. For this, what we have in our soul must be torn out more intensely, so that it dives down, than in the case of beings who have a mere spiritual existence. And the strongest powers of vision must be applied if one wants to recognize those creative powers, which the outer mind consciousness only addresses as the materialistic forces of nature, but which in truth are creative entities.

If we want to recognize these creative entities that lie hidden behind all external existence, then we must be able to tear our inner soul life out of us as strongly as it is the case when we have just ascended to intuition. That means that to recognize through supersensible knowledge the preceding incarnation of a human being in a concrete case is one of the most difficult tasks, for in a human being as he appears to us in the sense world, we are also dealing with something that manifests itself in natural and bodily effects.

Behind these physical effects lies something like creative powers. But for the spiritual seer, this is hidden behind the physical exterior just as the spiritual beings that are present in lightning and thunder and behind all nature are hidden behind them; and one is hardly easier to find than the other. Therefore, it will be found time and again that people who develop intuition tell all kinds of real illusions from past incarnations. Therefore, it is good to pay as little attention to them as possible. The true spiritual researcher knows that this is one of the most difficult things that even the most developed soul can do at any given moment.

What has been said so far relates to the investigation of the supersensible, of spiritual life and activity. By preparing his soul in the manner described, the soul itself becomes a tool for penetrating into the supersensible worlds. But for the spiritual researcher who wishes to communicate spiritual knowledge of the world, the most significant task is yet to come. For this insight into the spiritual worlds is mostly misunderstood and misjudged by people who do not know it in the right way. And this also belongs to the correct assessment of the paths of supersensible knowledge, that the human being is able to form an opinion about what real spiritual knowledge is and what is either nonsense, charlatanry or self-deception.

It must be said again and again: to research in the spiritual world, to seek out supersensible facts and entities, the soul must educate itself to do so. But when a spiritual researcher who has penetrated into the supersensible worlds in the right way describes his observations correctly, using concepts that correspond to a healthy human understanding and a right feeling for truth, then what the spiritual researcher describes can be understood in the right way by every person who does not allow himself to be prejudiced. The prepared soul is needed to investigate supersensible facts and beings, but never to comprehend them. This is, so to speak, the secret of the presentation of spiritual things: that they can be presented in such a way that every soul can understand them, after they have been investigated by the supersensible powers of knowledge.

Now there is a peculiarity: the human soul needs the results of spiritual research to understand the things we will talk about, for example, in the next lecture on 'Life's Questions and the Riddle of Death'. The human soul thirsts to have ideas and concepts about what goes beyond death, ideas and concepts to truly grasp the essence of the soul. And anyone who wanted to refuse to understand the nature of the soul could well suppress for a while what may be called the yearning of the soul for the solution of the riddles of the world. But then it becomes all the more apparent that we may well deny the soul spiritual nourishment, but we cannot suppress the hunger that arises and can drive the soul not only into despair but also into unhealthiness. Man needs, so to speak, for his welfare and for his safety in life, the results of spiritual research, and to make the soul happy in the right way with the results of spiritual research, for this it is only necessary to have common sense. The natural sense of truth is enough to grasp what the spiritual researcher imparts. As long as it is not investigated, it cannot be said. But when it has been investigated and formulated aright, it can be understood.

The truth of this can best be seen from the fact that the spiritual researcher himself has gained nothing for the happiness of his soul, for everything that he needs for his soul in general, from his “vision”. He has a new world. But this new world is of no use to him as long as he has not developed it to the point where it can be used to judge the soul life that we lead in everyday life, and which longs for the solution of the riddles of the world. What the spiritual researcher can get out of his research is of no use to him, quite unlike the other person to whom it is related and who grasps it with a natural sense of truth and common sense. But as regards what the soul needs for its life, the spiritual researcher has nothing through his research, but only and alone through what then comes out of the research and can be communicated to everyone. The spiritual researcher can only be of use to humanity as a whole if he is able to express the results of his research in such concepts and ideas that they can be grasped by the ideas of an age, provided that the latter are sufficiently unprejudiced and unbiased. This unprejudiced attitude is certainly still largely lacking in the present day because people believe that other ideas, for example those of natural science, contradict the results of spiritual science. But if one looks more closely at the results of spiritual scientific research, one will see everywhere that this is not the case.

But still another thing stands between the spiritual researcher and his audience. Precisely what the spiritual researcher is, in that he can see into the spiritual world, is actually widely misunderstood. People make serious mistakes about the spiritual researcher as such precisely when they want to approach or long for spiritual research. In order not to speak at too great length, I will merely remark that the greatest error, especially among well-meaning people, is that the spiritual researcher, because he has prepared his soul to see into the spiritual world, is regarded as a kind of “higher animal”, as being somewhat ahead of other people. But by such a view, the one who wants to come to supersensible knowledge, blocks the way to it the most. It very often happens that out of a certain goodwill, the view is formed that the spiritual researcher, because he can see into the spiritual world, is therefore superior to other people, is worth more than they are, that it is something particularly desirable for the human soul and its value to be able to see into the spiritual world. That in our time this striving occurs in the widest circles, stems from a fact that can be briefly characterized in the following way.

In earlier times we also find communications from spiritual research that were given to people. But mostly only the results were communicated. The methods were not spoken about as, for example, one can speak about them today, or as it can be spread in a public book today, as it is in «How to Know Higher Worlds?» or in my «Occult Science in Outline». For certain reasons, the methods were only spoken of to a few individuals whose certain qualities were quite certain. This was right for older times because there was feeling and sense and also a sense of truth for a larger audience, in order to allow the results to affect the soul and also to make the soul happy, but not enough to overcome the difficulties for the soul to enter the spiritual world.

Today, souls live differently. Today there is the possibility of a completely different way of thinking. Let us just compare how people today can think quite differently, not only through the advanced natural sciences, but also through the ever-advancing education that people learn to think quite differently than was the case in the past. As a result, the age has acquired the ability to judge things better. Therefore, things can be communicated. But this is only just beginning. Therefore, it is inevitable that errors will arise.

It is such an error to regard the spiritual researcher as something special. But man is never, by increasing his knowledge, as it has been described, something that stands out above humanity, which cannot have such knowledge. Just as the chemist is no different from the other people because he knows chemistry, so the spiritual researcher is no different from the other people. It is not through such things that the value of a person is determined, but it is determined within certain narrower limits by intellectuality, by the power of healthy thinking. One person is worth more if he can think well than another who can think badly. And in the most comprehensive sense, a person's value is determined by his morality, by the fact that he performs moral acts and has a moral state of mind. He is not ahead by virtue of a particular training of the soul, but solely by virtue of his intellectual and moral qualities.

For this reason the bad habit, which obscures the paths to supersensible knowledge, should be completely eradicated in those who wish to approach such knowledge: that one considers the spiritual researcher, who is able to see into the spiritual world, to be a special authority because he can do so, and regards him as something special. This gives rise to a belief in authority and a blind following, which are bad enough in other fields, but are most disastrous in the field of spiritual scientific research, for experience shows the following for the practice of spiritual research.

Those who, in the ordinary course of life, have acquired sound, straightforward, logical thinking, just as other people do in the ordinary course of life, also carry this logical, healthy thinking into the supersensible world and are thus able to judge what is real, what is right and what is true, and they alone can then pass on correct judgments to their fellow world from what they recognize. It is not by looking into the supersensible world that one forms correct judgments, but by going into it with correct intellect, with good logic. No matter how much a fool can see in the spiritual world, who sees a whole heap of all possible spiritual things, because he has in some way trained his soul for it, will also tell nothing but nonsense about what it is like in the spiritual world. Whether one comes to the truth depends on one's ability to judge. Therefore, even if a person with good sense is unable to see into the spiritual world, he is always able to judge whether what someone is saying, no matter how much he has “seen” it in the spiritual world, is nonsense or whether it has substance. If someone shows that he cannot think well, that he cannot connect things properly, then, instead of listening to the spiritual researcher, he should rather stand guard over his common sense, for then he will always know whether something comes from a wise or a foolish mind.

Even more important in this regard is the moral state of the soul. Anyone who approaches the spiritual world with bad passions, bad feelings and emotions, but especially with vanity and ambition, will see what is presented to him only in a distorted and untrue way. He will see the worst aspects of the spiritual, and these will present themselves to him in such a way that they do not tell him the truth, but create illusions. The spiritual seer's moral state determines what he can see in the spiritual world. To that extent, spiritual vision itself is not suitable for making people some kind of authority. Rather, we have to pay attention to the way in which spiritual research is prepared, and we must know that we will cause the greatest harm if we do not keep watch with our common sense and only look at what can be objectively judged.

This is the way to judge supersensible knowledge on the part of those who long for such knowledge for the salvation and happiness of their soul. If man relates to the spiritual researcher in this way, then truly this relationship of the world to the spiritual researcher is no different than the relationship of the world to other sciences. Just as not everyone can go to the observatory or the laboratory to conduct research there, so too, although a certain deepening into the spiritual world is always possible today, relatively few can see into it. But this is not necessary either, because the fruits of spiritual knowledge can be understood by unbiased comprehension when they are communicated. This can become the right relationship between the spiritual researcher and his audience, and this is also always the right one in the coexistence of people.

The more we succeed in not taking the spiritual researcher as an authority, but rather relying on our common sense, examining everything, and the more we measure everything the spiritual researcher says against how we see it when we compare it to life, when we apply our common sense in other words, the more we do that, the more we stand on healthy ground. We may well say that spiritual science, insofar as the world needs it, is accessible to every human being today, because it is comprehensible, even if one cannot see into the spiritual worlds. We are already at the point today where it is actually no longer denied to any soul to go the way into the spiritual world. Our age demands that people become more and more convinced that the path into the supersensible worlds can also be taken. This is the right thing to do, in contrast to what leads people to a blind belief in authority. But only what is right has value for the happiness and salvation of the soul.

These are a few suggestions regarding the paths to supersensible knowledge, to that knowledge that really leads us into a spiritual world that lies behind our sensory world and that also enables us to comprehend this spiritual world. The spiritual researcher himself has something of the spiritual world for his personality, for his being, only when he can not only see but can also grasp what he has seen. For everything seen is still of no value if it is not grasped. But when it is grasped, grasped by the characterized common sense and the natural sense of truth, then it digs itself into our soul, connects with it, and our soul feels directly what is in it, as the soul, when it comes before a picture, directly feels what is in the picture, even if it cannot make this picture itself. Just as it is not necessary to be a painter to benefit from a picture, it is equally unnecessary to penetrate into a knowledge that is also necessary for the soul to the highest degree, for example, of immortality or of the passage through repeated lives on earth, or to penetrate this knowledge sufficiently to be able to form these cognitions oneself in spiritual vision — although it would be good if more and more people were to penetrate into spiritual vision. But this is conquered by time, and more and more people will also do so because the necessary, insuperable need will arise to live one's way into the supersensible world. Souls will be more and more compelled to become seers, so to speak, to really grow together with the spiritual world.

But this gives - be it understood self-seeing, be it understood seeing of the other - the possession of supersensible truths, of supersensible knowledge, that our soul knows how we recognize through outer science, how all the outer substances that are present in the whole universe, so that we are embedded in the same that is spread throughout the whole universe. In this way, through spirit-comprehending research, he also learns to recognize that in everything that surges up and down in his consciousness or subconscious, he is connected to a world of spiritual beings that are truly more real than the substances with which the body is connected.

Thus, little by little, man feels the fruits of spiritual research in the peace of his soul, and also feels the power to work and be active in the spiritual universe, in the God- and spirit-imbued universe. But that is what makes man know what he is and have the necessary knowledge for him: that he lives and feels connected to and knows that he lives, resting and active, thinking, feeling and willing in the spirit-imbued universe. And that is what the soul cannot do without, what it seeks when it does not have it for a certain period of time. The soul needs this if it is not to become desolate within itself and, through this desolation, become incapable of working with humanity, so that it would not only despair of the divine but also fall into decadence. But the consciousness of belonging together with the supersensible worlds underlies what instinctively felt in Goethe when he says:

Were the eye not sun-like,
The sun could never behold it;
Were not in us the power of the Godhead,
How could we be enraptured by the Divine?

Well, the eye is solar! The same power that is in the sun is in the eye. Thus, as the ancient philosophers said, like can be recognized by like. There is a divine in man, the whole world is imbued with divinity: thus, the inner divine can grasp the outer divine. But Goethe also recognized that the opposite of this is a truth.

Schopenhauer, although he makes the whole world an appearance of will, is unable to see that what is within us is not only necessary for the knowledge of the external world around us, but that, conversely, the external world is also necessary for the existence of the internal world. According to Schopenhauer, the sun only exists because we have an eye. This is how the peculiar philosophy arose that regards the world as soundless, as cold, and so on, and that all this only begins when the human organs enter the world. But Goethe knew the right thing: that not only do we see things by having eyes, we hear sounds by having ears, but that an eye can only arise because the sun is there. From a once eyeless entity, man has become a seeing being because light fills space and brings forth the eye from an organism that did not yet have an eye. The power of the sun created the eye through the light it spread. So it is not important that we carry the divine within us and, for example, in Fexerbach's sense, we only project the divine that we have first created within us into the world, but we must know that we would not have this “sense of God” within us at all if the divine-spiritual did not fill the world and create a spiritual organ in us, just as the outer sun created the outer eye.

Therefore we can say: The consciousness of the belonging together of soul and world, which gives the soul strength and power and lets it rest and be active in the spiritual universe, is composed of two things, two things of which we can characterize one with the beautiful Goethean saying:

If the eye were not itself the sun,
The sun could it never see;
Were not in us the power of God himself,
How could we be delighted with the Divine?

But it is entirely in the Goethean sense when we, complementing this one-sided truth with the other, which only makes it the full truth, add the other saying, which may be:

If the world were not endowed with the sun,
How could the eyes of beings flourish?
If existence were not God's revelation,
How could people come to be filled with God?

The greatest mysteries of life, which have universal human significance, are not presented to us through special scientific research, but we encounter them at every turn in life. And the greatest questioner is surely life itself, which constantly confronts us, a questioner who not only arouses our curiosity with his questions, but who, through his questions, can mean happiness and suffering, satisfaction or even despair for our soul. Spiritual science, as presented in these lectures, is intended primarily to answer these questions posed by life itself, to the extent that human cognitive ability is allowed to look into the secrets of existence. Even if this spiritual science appears to be something new and unusual compared to today's conventional science, this is understandable for anyone who takes just a glance at those branches of conventional science that deal with questions of the soul, with questions of spiritual life. What is today called psychology or soul science can, to a large extent, be researched to the extent that it presents itself, and it will be found that precisely the great existential questions, the great riddles of life, are very much neglected in this conventional science.

One of the greatest contemporary researchers of the soul, Franz Brentano, stated the following in his “Psychology”: How questions are actually answered in current research into the soul, or at least how they are attempted, how one idea follows another, how one sensation evokes another in the soul, how perhaps those soul forces within our consciousness , which we call memory, all this – Franz Brentano also believes – could not be a substitute for what soul research once sought to fathom as a certain solution to the mystery associated with the name of the immortality of the human being. Today, questions such as that of the immortality of the soul are sought in vain in the usual humanities or spiritual science, and the same applies to other questions. They cannot even be raised from this usual spiritual science, so to speak.

One might say that the most trivial words could be used to raise the most everyday great riddles of mental life, namely with the words: How can man come to terms with himself and the world when he experiences in himself how he becomes a different person at every age, how every age presents him with new tasks even in the time between birth and death? How can man answer the great riddle of existence that confronts him every day and that, as everyone can see, is intimately connected with the whole being of man? The great mystery: how is it that everything that flows in and out of us from morning till evening when we are awake, in the form of ideas, drives, desires, passions, affects and so on, sinks into an uncertain darkness when we fall asleep and is resurrected from this uncertain darkness when we begin the new day? — Sleep and waking, which are so intimately connected with the riddle of human existence, science itself must admit and admits more and more that it hardly knows how to answer these riddle questions. And then there is the enigma of death, as already mentioned, about which a significant researcher of the recent past, as already mentioned here, knows nothing to say except what, so to speak, observation of the external physical world reveals. Huxley cites them right at the beginning of his “Outlines of Physiology” the words of the melancholy Danish prince Hamlet:

The great Caesar, dead, and turned to clay,
Might stop a hole that lets the north wind through;
Oh that the earth, to which the world did bend,
Might fling a barrier to the wind and rain!

And further, he explains what he wants to say by showing that the individual material parts that make up a person, when he passes through the gate of death, gradually dissipate, as it were, into all winds, into the other matters that surround us, and how we would have to search there for what a person was, if we were to look for the material atoms where they can be found after some time, in the vastness of the world.

That this, what has become of the atoms of the great Caesar, is not at all the question that actually concerns the human soul, this is no longer felt, so to speak, by external scientific observation. That the question is this: Where are the soul forces that worked in Caesar? What has happened to them? How do they continue to work in the world? — that this is the great question, even an external science can no longer feel that. And then there is the question that is contained in the meaningful word destiny, the fateful question that really confronts us at every turn in life, that presents us with the great riddle that shows itself to us everywhere. We see a person entering into existence, born into poverty and misery, so that we can predict at his cradle that he will have a less than favorable destiny. Or we see him entering into life with seemingly insignificant talents, so that we can again predict that he will be of little advantage to himself and to others. In another we see how he enters life, born in happiness and abundance, surrounded by caring hands from the cradle, endowed with abilities that show from the outset that he could become a useful member of the world order for himself and his fellow human beings. How much of all that we call happiness and sorrow, and what daily, hourly befalls us, is included in this fateful question! One would like to say that the great questions of existence only begin where science, so to speak, must end. And anyone who today tries to familiarize himself with such a world view, which is shaped by purely scientific principles, will say to himself: What is offered to me as a summary, however beautifully formulated, of scientific truths, shows me only the beginning of the question, the question of how I must pose the great riddles of existence; there are not yet many answers to be found.

In the face of all this, however, it must be emphasized that in the broadest sense of today's education, there is no possibility of addressing the vital questions of the human soul, for the simple reason that, as a result of phenomena and facts that have taken place over the last few centuries – and which will be discussed in the next lectures will be addressed, human thought habits, the entire faculties of human thinking, have been directed more towards external material and only feel reassured when they can apply their judgment and their research to something that is apparent or accessible to the brain-bound intellect. These habits of thinking are often deprived of the possibility of looking only at what is soul life, at those events within which what takes place is not exhausted in the physical, but is specifically soul-based.

It is clear from the lectures already given this winter that the question is not so much whether man can look into those regions where the answers to the questions raised can be found by means of the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the paths into the supersensible life, which were indicated in the last lecture here, but rather whether he can do so through the It has been emphasized several times that certain things must be investigated in this way, but that then the unbiased human understanding, the unbiased judgment, is quite capable of grasping what supersensible research can give. If this is the case, then it will also be understandable that the path of supersensible knowledge described in the last lecture always offers the possibility of looking at what is present in life in any case, what presents itself everywhere in life, in the right way and of getting answers to the great riddles of existence through the right view.

The spiritual in man is present everywhere, it is always there, and in order for it to proclaim its immortality, it is not so much a direct glimpse into the supersensible world that is needed as a right contemplation - which, however, can be drawn upon and refined - a right contemplation of the immediate events of our soul life itself. This should be the main focus when judging what is referred to here as spiritual science: the way in which life is observed, the way in which the phenomena of direct soul life present themselves through the unique thinking brought about by spiritual science. If we observe carefully, we find that spiritual science regards the phenomena of the immediate life of the soul in connection with the outer life of matter in such a way that the great riddle of existence, as indicated, can be answered from the direct observation of life.

It has been suggested here several times that spiritual science today is in a similar situation to that of natural science in the days of the dawn of modern education, when, for example, Francesco Redi expressed the great truth that is now generally accepted and recognized: living things can only come from living things. This meant that a powerful prejudice had been combated, a prejudice that was not limited to lay circles at the time, but dominated all of science at that time – and this time is only a few centuries ago: three centuries ago, for example, when Francesco Redi appeared, it was still believed that lower animals, such as fish, earthworms and the like, could arise from river mud through mere combination of the external material. Francesco Redi showed that this was an inaccurate observation. He showed that nothing of living existence can arise without a germ of life, originating from a similar living being, being placed in the unorganized matter, and he established the proposition: Living things can only arise from living things. Within the limits of the application of this law, it is recognized by all, from Haeckel to Du Bois-Reymond. It was not recognized at the time of Francesco Redi. He first had to show how it is based only on an inaccurate observation when one believes that inanimate matter can form itself into a living being.

In the same situation is spiritual science today in relation to the spiritual, as it was in relation to living things for Francesco Redi. Today, spiritual science shows, through the way it is able to consider the phenomena of the soul, that it is based on inaccurate observation to believe that what enters into existence with a person in terms of inner soul life could, for example, come from inheritance, from parents or grandparents, etc., or could only come from what the soul of the person absorbs through external experience, through external experience of the environment. Spiritual science has to show that the belief that it could be so is based on inaccurate observation just as much as the belief that a formed living thing could be formed from inanimate substance. Just as inorganic matter can only be gathered together by a living germ, so everything that is formed in the human soul in the way of inherited traits and qualities, everything that it absorbs from the external world through the senses and the intellect, can only be joined together to that which lives and weaves in us as a living soul being, if there is a living spirit-germ, a spirit-germ that joins together within itself both the inherited traits and everything that is taken in from the external environment.

Spiritual science focuses on this spirit or soul germ, and in doing so it certainly confronts a very, very widespread prejudice of the present day. When we speak today of the character of the human soul, when we speak of everything that a person experiences, then we will - and this has been done through the most conscientious research, which should be fully recognized in its own right - point to this or that, which is “inherited” from one's ancestors. We shall always be tempted to see what lives in the human soul and what the human being develops, so to speak, assembles through these or those causes that lie within the line of inheritance, on which we only want to influence what once storms in from outside to the human being for the overall shaping of the human soul.

A certain harmony between natural science and spiritual science will come about in this field when consideration is given to a question that must always be in the mind of the spiritual scientist when speaking of the core of the human soul and inherited tendencies: the question that is linked to the preservation of the human species as a whole. Within the life of the species, within that which is inherited in the being of generations from grandfather and father to son and so on, we do see characteristics passing from generation to generation. But one thing confronts us as a question when we consider this succession of human existence over the course of generations: that man reaches, so to speak, the age of fertility, sexual maturity, at a certain time, and at the time when he has reached this, he is in a position, so to speak, to bring a complete human being into existence again in the generative sense. In other words, having attained sexual maturity, the human being is capable of producing his own kind, and thus has the abilities that are necessary to produce his own kind.

So human development up to sexual maturity is such that the human being develops within himself all the abilities that make it possible for him to produce a being of his own kind. But the human being continues to develop after sexual maturity. New formations, new soul content also arise after sexual maturity, and it is impossible to relate what the soul undergoes in its development after sexual maturity to the whole development of the human species in the same way as what the human being undergoes to establish the human species until sexual maturity. A sharp distinction must be made in man's whole attitude to the world in relation to his development up to sexual maturity, and in relation to the time after that. This is a question that, as we shall soon see, can only be properly addressed by spiritual science.

Another significant question arises from this, but it shows how what is meant by the term “inheritance” is to be understood, in contrast to what actually takes place in the human soul and belongs to human development. We can see what occurs in man and clearly shows itself to be a product of heredity within the human species in a radical case where heredity occurs under all circumstances, simply because man is human and descends from a being of the same kind, a being of his own kind. One such thing, for example, is the change of teeth at around the age of seven. This is something that lies within the powers that man has inherited, that occur under all circumstances, even if we remove the person from the human community and place him on a lonely island, where he would grow up wild.

This is the case with all characteristics that are actually only based within the line of inheritance. But let us take something that is as intimately connected with the human soul as language, and we immediately find that the concepts of inheritance let us down. Where it is justified to speak of inheritance, the inherited characteristics will appear as with the change of teeth. But if we take a person to a lonely island and let him grow up wild, so that he hears no human sound, then language does not develop. That is, we have something that shows us that there is something in the human soul that is not bound to inheritance in the same way as the forces that we have to address in the eminent sense as inherited.

We could cite many more examples that show how little we can get by with the forces of inheritance to explain the whole being of man. But when it comes to the spiritual side, where one starts out with a prejudiced approach, one makes mistake after mistake, mistakes that simply turn out to be logical mistakes. For example, it is repeatedly believed that spiritual science wants to rebel against something that natural science has to say, while it actually holds the achievements of natural science in the highest esteem.

For example, one might think this when spiritual science asserts that what we call the human soul core does not merely come from the parents, grandparents and so on, but as a spiritual and soul core goes back to a previous, far-distant life of the person, going back so far that spiritual science has to say: The life of man on earth is not a single occurrence but a repeated one. When we enter earthly existence through birth, a soul core comes into existence that has absorbed certain peculiarities and certain forces in previous lives. Because it has absorbed these forces in previous lives, so to speak, concentrated them within itself, it enters a new body and a new physical environment in a certain sense. Just as the living germ in the physical life places itself in its inorganic surroundings and absorbs the inorganic forces and substances from there, so the human soul nucleus, coming from previous earthly lives, approaches the inherited traits, binds them, concentrates them, takes what the external world can give, and thus forms and shapes the new life that we then live through the time from birth to death. The present life is again such a contraction of partly inherited traits and partly of what the outer life offers us. And when we pass through the gate of death, then this soul core is most concentrated. Then, in the time between death and a next birth, it passes through a purely spiritual existence and, if it has continued to mature in this, enters a new earthly life through a new birth or conception.

Unfortunately, it is only a popular prejudice that anything of what today are conscientious and well-researched scientific results should be opposed or even touched by such views of spiritual science. Spiritual science is fully understood - this has already been mentioned - when the natural scientist comes and shows how, through the mixing of the paternal and maternal germ in each individual case, a special individualization of the child's germ takes place, so to speak, and how the individualities of the individual children can be different simply by this mixing of the paternal and maternal elements. Spiritual science in its depth does not engage in the trivial assertion that it is proof of a special human individuality that in one and the same family the children are different from each other, because this individualization can be understood from the different mixing of the paternal and maternal elements. If, on the other hand, the natural scientist comes and points out how what man experiences in life could point to this or that organic constitution, to this or that formation of the brain, and so on, then spiritual science is in complete agreement with this, and it remains amateurish in spiritual science if one does not want to go into it. But if what natural science has to say in this field, and quite rightly so, is to be an objection to the results of spiritual research, then a logical mistake is made that can be characterized something like this: Despite all the results of natural science research, the human soul kernel first draws on the inherited characteristics to shape a life.

Let us assume that a person sees another person breathing healthily in front of him and says: “The fact that this person is alive and standing before me as a living being is due to the air and lungs that are present.” Who would dispute that this is completely true! Just as little as this can be disputed by any spiritual science, just as little can it be disputed when the natural scientist comes and considers the material conditions from the line of inheritance in order to explain the individual form of the soul's life. It is just as true as when the natural scientist says: There stands a man before me who lives at this moment because there is air outside him and lungs inside him.

Can the natural scientist therefore consider the spiritual scientist to be refuted when spiritual science says: Despite everything that has been said, what happens to your soul is determined, spiritually and mentally determined, in a purely spiritual way by what the soul has experienced in previous lives. Despite all this, is the whole destiny of man determined by the fact that man himself has prepared this destiny in previous lives? No, the naturalist must not consider the spiritual researcher who makes such an assertion to be refuted. The naturalist who says, “The man standing before me lives at this moment because there is air outside him and lungs within him,” must not consider the spiritual researcher to be refuted, just as he who says to him: No, that is not why he lives, but he lives in this moment through something quite different; this man once wanted to hang himself, and he would most certainly have died in his then attempt at hanging if I had not intervened. But I cut it short, and that is why he is now alive.

From this we see, then, how the objective truth that the other person only lives because there is air outside him and lungs inside him does not contradict the fact that he only lives at this moment because the other person cut his rope! Just as this latter irrefutable truth does not contradict the natural scientist's realization that a person lives because air and lungs are present, so what natural science has to say does not contradict what spiritual science has to offer: that the ultimate, spiritual reasons for a person's existence lie in repeated lives on earth.

The important thing here is to direct our attention to the right thing in the right way, and here we can look at language as a good example. Every spiritual researcher who penetrates into the depths of things and understands natural science can grasp that one can easily be tempted to say: Man can speak because he has a speech center in his brain. That is certainly true. But it is equally true that this speech center of the brain has only been formed into a living speech center by the fact that a language exists in the world at all. Language has created the speech center. Likewise, everything that exists in the formations of the brain and the entire organic apparatus of the human being has been created by the spiritual and soul life. It is the soul that has impressed upon the human material the reality of spiritual life. Therefore, we must seek the true creative power in the human soul, in the spiritual-soul. We must not regard the spiritual-soul as a product of the brain, but rather the reverse: the brain, with its delicate formation, as a product of the spiritual-soul.

When we consider human life, we find that this is the case in every respect, so that a healthy consideration of life confirms what has just been said. Let us consider for a moment what we can call human development, going beyond the generic, that is, what still develops in man even when, so to speak, the forces within the inheritance are fully developed, when he has become manly, in order to carry within him the forces that can produce his own kind. The soul forces that constitute human development present themselves to us in a completely different way when we contrast them with those forces that are present throughout human life and express themselves, for example, in the preservation of the species and in reproduction. Within the sphere of the powers of reproduction we see how everything unfolds from the inside outwards, so to speak, how man brings forth beings like himself beside him through the powers that play in this sphere, that is to say, how what is within him makes its way outwards. The forces that belong to inner human development take exactly the opposite path. One must be able to see the spiritual as real in the first place. Then one will accept the consideration that is to be given now as a justified one from the outset.

How do we live our lives when we consider the inner soul? We live our lives in the opposite way to how we live life within the species: in the species, all development takes place outwards, in the individual life, all development takes place inwards. This happens in such a way that we absorb what comes to us from the outside, process it within us, and do not push it outwards as in reproduction, but rather we concentrate what we live through in ourselves more and more intensely, stripping it more and more intensely, so to speak, of its character as the outside world and making it the content of our own ego.

Anyone who looks at human life impartially will find that it would be impossible, for example, for our soul life to ever have everything that the soul has lived through, everything it can remember, really in its memory at any given moment. Let us imagine that any one of the people sitting here at this moment should have alive in his soul everything that has ever lived in the soul in terms of concepts, ideas, sensations, affects, and so on. That would be a pure impossibility. But has what we have gone through in the past, what we have inwardly taken in soulfully, been lost because we cannot remember it at this moment? It is not lost. If we compare our soul life in successive moments of time, we will find that perhaps more important than what we remember is what we seem to have forgotten, but what has worked on us and made us a different person.

In the course of our development, we are always a different person, feeling imbued with ever-changing content. If we observe ourselves as we are now and compare ourselves with what we were, say, ten years ago, we will not be able to deny that we are a different person and that what has brought this about are the processed experiences, what has flowed into us, been absorbed by us and taken the opposite path to the forces that serve reproduction. We destroy, as it were, with our looking at things, with our remembering in our imagination, that which we experience, but we take it into our I instead. Our I is continually changing. Therefore, we can say: a precise observation of life shows us how this I changes throughout life, and how it has changed through the experiences it has taken in. We feel how the I becomes inwardly fuller, permeates itself more and more, becomes richer and richer than it was when we entered life as young people. This is based on a very significant phenomenon of life, which is usually not given enough attention.

Goethe, the profound connoisseur of life, who above all saw life as it presented itself to him in his own personality, uttered the sentence: In old age we become mystics. What did he mean by that? What does it mean to become a mystic in Goethe's sense? We must remove from this sentence what is unclear and nebulous about it. What Goethe meant was that as man becomes ever more mature and mature, he has less and less of what the world offers him externally, but draws the forces of experience from the wells of his own soul, into which he has let them descend. “Man becomes a mystic” means: his soul has become fuller and fuller, has contained more and more forces within itself.

If we take a closer look at what our soul core has united within us, how it has absorbed what it has experienced and what it has made of it, then those who have become mystics independently of any age can help us to understand a little better what actually happens in the human soul. Let us ask the mystics! What do the mystics talk about most of all? About a “second self”, about a “higher human being” in man, about the fact that in this human self, which grows up with us from youth, a second self can take hold, which many mystics interpret as a “divine” one. But that is not what matters, but how they felt that as a person grows up, something matures like a second person, which he holds fast, which is concentrated within him. We see the exact opposite of what happens in reproduction: that a second person is born alongside the first, that the second is rejected. What becomes the “second self” is not something that the person rejects, but something that he concentrates more and more within himself.

Thus we can indeed say: by living his life, man shapes something in his individuality that takes the opposite direction from that of reproduction. He does not give birth to anything out of himself; he concentrates something within himself, does not let something emerge from his ego, but imbues something within himself, which the mystic quite well describes as a second human being, which develops, as it were, within the skin of the first human being and acquires more and more spiritual and soul-like determination. This is more or less evident in one person or another; but the sense of the developing human being is based on the fact that we undergo an opposite germination process, where we do not unfold, but on the contrary concentrate something within us. If we call the direction of reproduction an evolution, a development, then we can call what the I undergoes an involution, a wrapping up, an inner shaping of the experiences. And it is self-evident that the inner resilience that the I, having grown up, carries within itself as a second I, is greatest when we are at the end of our physical life, when we pass through the gate of death.

If we examine this once and take a closer look at what has developed as a second self, then we have to say: the human being is not always inclined to take a closer look. Life takes up a lot of his time and he does not pay enough attention to the second being that he is developing. But if he pays sufficient attention to it, he will find that this second being has very definite qualities, and above all bears within itself a significant urge to be independent and free in relation to what we can take up in our further life. In our further life we live in a certain linguistic context. As a result, our concepts always have a certain coloring from this linguistic context. But what we have developed within strives to free itself from what only a particular linguistic context can give, and to shape an outlook on life that is free and independent of any linguistic context. We want to grow beyond what a particular linguistic context can give, and in doing so we also grow beyond what we have grown into from our youth. From our youth on, we have to develop a certain ear, for example. We notice that what we develop within our I is something that wants to become ever freer and freer from our outer physicality. We form a new human germ that is independent of the one that has formed out of our outer physicality when we are adults.

This is what spiritual science wants to direct the soul towards: that a second self develops out of the human self in the course of life, the essence of which consists precisely in feeling more and more fully and intensely, the more independently it can feel from what has grown since youth. And if we take a closer look at this second self that has been formed in our self, we will see that it has such inherent strength that we can characterize its whole nature by saying: this self contains the strength to form a new, different human being than the one through which it itself was formed.

It is not an analogy, but only a clarification, when we say: the I that we have within us can be compared to the plant germ that has developed from the root through the stem and green leaves to the flower. Then it is most capable of life and can provide the basis for a new plant. The whole nature of the plant is concentrated in the germ, and when the germ is ripe, what has grown in the way of stem, green leaves and blossom dies off. In this way, a spiritual-soul core matures in us. Just as the germ of the plant grows more and more, even when the leaves wither and the outer physical form of the plant is approaching death, so the spiritual-soul core in man matures, while the outer layer dies more and more, as the sheaths of the organs gradually wither and approach death. Hence, when we observe our soul properly, we see the remarkable fact that the inner powers of a new ego are strongest when we pass through the gate of death. Then we carry the systems of forces, the interrelationships of forces, through the gate of death into a world that cannot have anything to do with the world in our body.

Even if we do not want to pursue further — which the following lectures will show us — how the spiritual researcher can also show us what happens to these spiritual-soul cores, formed in the I, in a purely spiritual world, which the man experiences in the time between death and the next birth, we can still say: in the same way that the natural scientist goes about understanding the plant, we can go about understanding the human being. The natural scientist turns his gaze to the germ of the plant and sees how the germ can now bring a new plant life to flourish. In this way, he seeks to understand the new plant from the germ, how the remaining germ appears again in a new plant. In the same way, the spiritual researcher can also look at the human being as he enters into life through birth or conception. There we see how the human being initially shows nothing externally other than that his organs develop in a certain way. Then the soul life appears, which we have already characterized by saying that when it appears, the moment also comes for the human being to remember back to later. For he will say to himself: I was obviously already there before this point in time, but I can only remember back to a certain point. It is the point in time when the human being is able to feel himself as an ego; but there is no doubt that he already existed as a spiritual-soul being before that. Why, spiritual science may ask, does the possibility of remembering the past only arise from a certain point in time? Were the inner powers that bring about remembering the past not there before? It would be completely illogical to think that the soul and spirit only begin at the point in time to which man later remembers. Everyday sleep can teach us how the soul and spiritual forces live in us before remembering the past awakens.

Today, people have all kinds of strange ideas about sleep. The correct idea about it has already been partially brought to light in the lectures on waking and sleeping. For example, today people have the idea that sleep is only what can be called sleep if it is brought about by fatigue. I would ask the listeners to the earlier lectures to bear in mind that spiritual science wants to speak precisely. If someone wanted to say that spiritual science itself says that sleep comes from fatigue, that is not entirely correct, because it was said: sleep is there to remove fatigue. In spiritual science, it is always important to understand things very precisely, because the aim must also be to present things accurately.

Can fatigue be the cause of sleep? Anyone who claims this is refuted by life itself. Anyone who claims that people only need to sleep because they are tired is already refuted by looking at himself or considering how the often not at all tired pensioner falls asleep in his chair in the afternoon, even though he is not at all tired. And it is especially refuted when he considers when most sleep occurs: not when one is most tired, but in childhood one sleeps most. Things must only be considered correctly.

Spiritual science now shows that during the ordinary state of sleep as well as during the dull state of consciousness of the child, those forces that are used for conscious experience are sent into the organism and work there. The forces that we use from waking to sleeping to form perceptions, sensations and so on, these same forces work on us during our sleep, but in such a way that the used up bodily forces are replaced, restored. There they regenerate us, repair what is worn and used up, that is, they form, they shape. While they deform in the waking day life, dissolve the design, and while the waking day life consists precisely in the fact that we dissolve the design, sleep is there to restore the form, that is, to work directly on the human structure. Because we often use our powers of consciousness during sleep to build up certain decayed powers, these powers elude us and we sink into unconsciousness. Because at the beginning of life, before the moment occurs that we can later remember, we use the same forces that live in us and fill our consciousness to refine and shape the brain organization and blood circulation in the first years of childhood, they therefore elude the conscious ego. The self is present during childhood, and it is a strange thing today when the way the self first appears is considered decisive for the study of the human being. Again, a grandiose logical error! |

Today you can go through entire works in which it says: We see how self-consciousness arises, how it is formed in man. You cannot imagine anything more wrong than this, and in every other field you would strictly reject such a consideration, as you would, for example, reject someone who would only gain knowledge of a clock by paying attention to how the clock is created. This is not the case in any other field. In the same way, when it comes to self-awareness, one should show, when one wants to trace how representations arise, how grandiose mistakes are made in this regard. This can only be done by someone who engages with things in a more precise way, from a spiritual-scientific perspective. Otherwise, it cannot be recognized. The way we experience our sense of self and self-awareness is such that our gradual knowledge of the self and how it develops has nothing to do with the reality of the self itself. Rather, because the self, the human being, continuously develops from the times when it is not yet conscious in the child to the times when it is then consciously experienced, we cannot say: it is not there! It is there, shaping the human being in his finer structure. Yes, much more: it shapes the human being in his connection with the whole of human life, which we only notice when we enter into human life in a more or less selfless way.

In the usual way in which people look at life, they can say about their fate: this or that happens to me. One of them I find pleasant, the other unpleasant; one of them I regard as good luck, the other as bad luck; one of them as an acceleration, the other as a deceleration of my life. But that is only a superficial consideration, because a person could convince himself that at every moment of his life he is nothing other than his concentrated destiny. What is it that makes me speak to you now? It is my concentrated destiny. It is my life experiences that speak to you, and I am nothing but my life experiences, my destiny. If I wanted to extract my destiny, I would have to cut a piece out of myself. Man is what he has made of himself, what his destiny is, what he is at a given moment. We cannot separate our self from us, from our destiny, and see the self as something different in terms of content from destiny.

Now, however, we see that we are placed in a certain context of life as a child, and that we are not only determined by our abilities, by our self, even if we are not yet aware of it, by our self working on our blood circulation, and by developing very specific talents and so on, but we also see that we are placed in a specific national context, that we are children of a specific pair of parents, grow up in a specific climate and have to live together with these or those people. This is how we see ourselves as destined for our whole life. If we examine what we can consciously pursue and address as our destiny, it is self-evident that we must address this as the destiny connected with our ego, as we are placed in a life through our circumstances, which is either laborious and laden, or surrounded by caring hands. Not only our later destinies are connected with what we have done ourselves, but also the blows of fate that come to us from the unconscious, and which we cannot follow with our consciousness.

Thus we are led to the spiritual and soul essence of man, which contains within itself all the systems of forces that developed the brain, shaped the blood system and so on, and thereby determined us. But we are also determined by fate by the same I, which places itself in a particular context of life. In the field of nature observation, everyone admits this when they say, for example, “When I look at an Alpine plant, I know that it belongs to the whole Alpine nature, and that is why the Alpine plant cannot grow in the plains.” What everyone admits in the observation of nature need only be transferred to a spiritual-soul core of being. Then one will see that the spiritual-soul core of one's being, which provides its physicality with very specific abilities, is adapted to its physicality on the one hand, seeks out this physicality, enters into it, but on the other hand also seeks out its destiny.

If this destiny is perceived as hard and then one is told: you have created this yourself, you have brought it with you through your spiritual and soul essence. If you ascribe the blame for the hard fate you feel to the person as a whole, then this feeling is based on a short-sighted observation. A deeper principle judges differently, and we can understand how it judges if we take an example from life to illustrate it. Let us imagine a young man who, because his father was wealthy, lived in such a way that he lived out of his father's pocket and did not have much to worry about. Then his father loses all his wealth through some misfortune, and the son can no longer live as he did before. He may say: What a bitter fate has befallen me! How unhappy I am! But if he learns something, if he is huffed and puffed by life and has become an able person, will he say the same when he is fifty years old? No, but now he might say: That twist of fate was quite good for my personal life, because otherwise I might have become a good-for-nothing; my father's misfortune contributed to my happiness.

What can be said from the standpoint of eighteen years of age is not particularly far-sighted; at fifty years of age we shall see further. That which is the deeper principle of life in us seeks misfortune, seeks adversity and misery, because it is only by overcoming the obstacles in adversity and misery that we have developed ourselves further towards a happiness and have become something that we would not otherwise have become. Seen from a higher vantage point, and as soon as we admit that a deeper core of being lives in a person, which passes from life to life and makes it necessary for us to look at life from a higher vantage point, much immediately presents itself to us as understandable.

If we can look at a person in such a way that, as they age, they develop a system of forces within that is directed towards a new human being who is virtually independent of what the person has developed externally from their previous life or from the circumstances of his present life, and when we see how he carries an inner tension of forces through the gate of death, then we can say: This person cannot possibly enter into existence again immediately after death. Why not? What would happen if he did enter existence again immediately? He would still find the outer environment similar to the one he has just left and from which he wanted to free himself by developing the inner core of his soul. Just as the inner soul-core has no direct relationship to itself in the sense of immediately wanting to be “itself” again, so too man cannot embody himself again immediately after death, for he would grow into himself. But this means that the inner soul-core can only re-embody itself after a certain time. During this time it lives in a purely spiritual atmosphere, not in the physical world. What has developed as a spiritual core, in the same way that a plant germ develops within the stalk, leaves and blossom, lives in a spiritual world, and will only feel drawn to to outwardly embody that which it has developed only when different conditions have arisen; that is, when the earth has changed so that the human being grows into different conditions so that he can continue to develop.

That is why so much time passes between death and the next birth, so that, for example, we are not born again into the same language area and so that the other circumstances around us have also changed. We know that conditions on the outer earth change over the centuries and millennia. But what has happened in the meantime, purely externally in culture, we learn through teaching, through education. So we step out of a certain epoch with our spiritual and soul cores, with the forces that we wanted to free, and wait until new conditions on earth are brought about. But what we have not been able to participate in during the intervening period, we have to catch up on through education and teaching. Therefore, education and teaching must be added to what we have in the way of special aptitudes and abilities, which we bring up from the fruit of earlier lives.

In the relatively short time available to me, I was unable to develop anything other than what could be called a way of looking at the human soul in such a way that this observation is, on the one hand, strictly scientific, but, on the other hand, sees something real in these spiritual and soul experiences and that it is seen how, in fact, in the person as he lives before us, what occurs in a next life is already developing as a germ, which draws on the forces of heredity as well as the forces of the environment to develop further.

A world view such as that arising out of spiritual science can have an eminently healing influence, not only on the theoretical questions of life, but also on strength and security and on the power of life. Of course, anyone who does not want to familiarize themselves with spiritual science will not understand that a healthy outer life is in many essential respects conditioned by a healthy soul life, that the healthy soul life radiates its forces into the physical body, and that when the soul is desolate and cannot draw out of its own depths that which fills its consciousness with satisfaction, then the dissatisfaction, the incoherence, the mystery of the soul life is imprinted in nervousness and so on as an unhealthy influence right into the physical body. Those who do not understand this may experience it. Life poses the greatest riddles, and in cases that are meaningful to everyone, what can be expressed by asking: Where else do certain symptoms of a life that is not satisfied with itself come from, if not from the fact that the soul life is not healthy, not complete, and therefore does not radiate health to the body? But anyone who is willing to consider the healing influence of a healthy soul life on the body will also be able to say the following: If in our time we repeatedly point out the inherited characteristics and, for example, with regard to what we feel as a predisposition to illness in us, repeatedly say to this or that person: “We have inherited this from our ancestors, we cannot change it”, then this thought means something that must weigh heavily upon our innermost soul life and must mean a depression of the soul life, which will very soon exert an unfavorable influence on the outer life of the body and must be felt by the person concerned as something depressing that cannot be changed because it lies in the purely physical line of inheritance. But anyone who, on the basis of spiritual science, can gain the conviction that what lives in him is not just a combination of inherited traits and inherited powers, but something that goes from life to life as a spiritual-soul core, can, if spiritual science is not just a theory for him but something that can constantly remind himself that, in spite of all inherited traits and powers, his spiritual and mental core lives, from which he can draw the strength to become a victor, no matter how much the line of inheritance may point to decadence.

The consciousness that can be gained from spiritual science not only answers life's riddles that are theoretical, but answers all questions that reach the whole mind as riddles that we must have answered in order to live in our soul. If we know nothing of that spiritual-soul core that hurries from life to life, then we feel oppressed and weak under the yoke of heredity. We only feel strong and vigorous and live as spiritual-soul beings when we stand upright in the constitution of our spiritual-soul core and can say: The powers of our spiritual-soul core are inexhaustible, for they alone are the sum of what is given to us in the line of inheritance, and through them we can bring what appears to be doomed to decline, from the center of our soul, to ascend again. In this way, the solutions of spiritual science are written into life itself. Only then will spiritual science bear its true fruit, when it can be integrated in this way into the whole of the soul's attitude and mood, and when we become strong, not just clever, through spiritual science. But we also become more proficient in our thinking, especially with regard to certain finer distinctions in life, and we gain in strength and judgment for a finer conception of life.

Just one example of this! When those who like to attribute everything to heredity examine any significant person in relation to his line of ancestors, they may well say: “You can see that of what this person shows in himself, in one ancestor this quality is found, in another that quality.” And then it is said: This has added up and been inherited, and then the inherited traits have merged into a soul being. — One then coins the sentence: So you can see that genius stands at the end of a line of inheritance and has been inherited from one's ancestors.

Expressed in this way, a thought is, so to speak, crossed. For who would have proved anything by this line of thought? One would only have proved something if one could show that the genius was at the beginning of a line of inheritance, but not if it showed itself at the end of it. For if it occurs at the end of a line of ancestors, this proves nothing other than, if one may say so: if a man has fallen into water and comes out of it, he is wet. It only proves that he has passed through a certain element and has absorbed something from it, just as a person is wet when he is pulled out of the water. If one wanted to prove something through the line of inheritance, one would have to show that genius is at the beginning and not at the end of a line of inheritance. But one will leave that alone, because the world speaks against it.

To put the questions correctly and answer them everywhere, that is what follows from spiritual science. Then one will realize that spiritual science does not contradict natural science, but also that a scientific answer to the great riddles of life is not enough. The greatest wisdom will probably be drawn from spiritual science when one day all human education can be placed in the light of spiritual science, when man grows up in such a way that his growth means becoming aware of the spiritual-soul core.

Then the spiritual-soul core of the being will grow with the human being between birth and death in such a way that not only does the soul enter into reality with the full content of which was spoken earlier, but that the soul also becomes aware of the second I, that germ that concentrates more and more. Then the consciousness will pass into another form of life. Then man will indeed see the time approaching when the hair turns white, the face wrinkles and the strength of the bodily organs diminishes. But he will then look up at what he has seen growing from youth, which is the remainder and inheritance of a previous life, and will feel as one feels with a plant germ when the falling leaves announce the end of the plant's form, but the germ grows stronger and stronger. Thus man will feel himself as the germ of a new life and say to himself: What falls away from you must pass through death, for you cannot remain in that; for it must be something else that can be your covering, you must build yourself another body, for you have already prepared it within you. Man will feel the life ripening within him, which he will have to live through again in distant times.

That the repetitions of life are not without beginning or end, and how the question will be answered as to what extent these incarnations of the human essence have a beginning and an end, will be answered later.

When man thus regards life as the germ of a subsequent life, he will also see how this again develops a germ. Then he does not cling to a doctrine of immortality, which he examines philosophically, as it were, but then he puts life to life, which he sees flourish and thrive, and imbues himself with the consciousness of immortality, because he knows that a new germ of life must arise from every life. In the ever-growing and hope-inspiring spiritual and soul life germ, man answers the questions about the riddle of life and death. He answers them not only theoretically, but in a living inner experience he grasps, comprehends, and experiences immortality. He does not merely say, “I have grasped immortality,” but he grasps the soul in its essential nature as a being that cannot be other than immortal, because out of every life it develops a new germ of life. Man beholds inwardly the maturing of this new germ of life. Therefore we may say: spiritual science does not only answer the question about the riddle of life and death in theory, it does not only give a theoretical certainty, but it can inwardly transform our life in such a way that we gather strength and feel what goes from life to life by grasping immortality, and thus go through all lives.

In this way, theory is transformed into life practice, the immortality puzzle into an understanding of the question of immortality itself. This is always the best fruit of spiritual science when it transforms itself from mere contemplation into something that then lives within us. And it may be said that when spiritual science is grasped by man in this sense, then it is not only something that makes him understand something, but something that sinks into his own soul like a life force and lives in him.

Therefore, we may summarize today's reflection by saying that spiritual science teaches us by also vividly verifying for the human soul what a view of the whole rest of the world teaches us, the great contemplation of the perpetual transformation of life, but at the same time also of the permanence in all change that shows itself to us over and over again; it teaches us the eternal in all that is temporal. As if written in iron tablets, the great law of life is graven on our soul: Everything that lives in the universe lives only by creating the germ of new life within itself. And the soul surrenders only to aging and death in order to mature immortalized into ever new life!

Among the accusations that are currently being made against spiritual science and spiritual research, one of the most significant is that these spiritual science or spiritual research would be in opposition to the well-established results of natural science, the natural science that is rightly called the pride of our present spiritual life, indeed of our entire present cultural life. Should the accusation be substantiated that spiritual science and spiritual research intend to oppose these established results of natural science, then, it can be said, spiritual research would truly be in a bad way. Not only would its possibility of finding access to the understanding and heart of the modern human being be in doubt, but its very justification would be in question. Therefore, in addition to everything that has been said in the previous lectures about the relationship between spiritual research and natural science, today this particular episodic consideration may be added about the relationship between spiritual research and natural science, before the next time we look at a figure who is only accessible to spiritual science in the eminent sense: the figure of Jakob Böhme.

Spiritual research, as it is meant here in these reflections, undoubtedly presents itself as something that often appears new in the face of the habits of thought and spiritual aspirations of our time, as something that falls outside the usual ways of thinking, the modes of representation of contemporary spiritual life. And the question suggests itself: how is it that precisely at a time when the educated person who is interested in spiritual questions at all places all hope in what science can give – how is it that at such a time this spiritual science wants to gain recognition, that it places itself in the middle of the triumph of scientific thinking?

Perhaps the easiest way to answer this question is to take a brief look at intellectual life in the last third or perhaps the second half of the nineteenth century. This was the time when not only did scientific research rise to its zenith, experiencing victory after victory, but it was also the time when hopes grew ever greater that all possible information about the meaning of what can be called spirit and spiritual life would come from the natural sciences. Anyone who was fully aware of the intellectual life in the last third of the nineteenth century, or let us say, anyone who was able to let the great hopes of this intellectual life of the nineteenth century take effect on them, for example in the eighties nineteenth century, could not fail to notice how questions were coming from all areas of scientific research, questions that seemed to force all human thought to be placed on a new footing that broke with the old. Only one point will be emphasized. In the 1770s and 1780s, anyone interested in intellectual life could become acquainted with what was more or less new in the field of natural science at the time, for example, the mechanical theory of heat. Those who were familiar with natural science recognized that something like the mechanical theory of heat was an enormous achievement of the human mind. But perhaps we are less interested in the point of view of such a person than in the point of view of someone for whom the question of spiritual knowledge was of primary importance. What did such a person see?

Such a person might have noticed that among the many sensory impressions that assail the human being when using his senses, there is the sensation of what is called heat or, let us say, heat and cold. Like color, like light and like sound, warmth is, after all, also a sense impression. Through his senses, man feels that the world around him is in a certain state of warmth, and he perceives this warmth first as an impression on his sensation. At that time, as has just been mentioned, it was considered a fact proven by research at that time that what man calls warmth, what he believes to be the case, and what he perceives as being spread out in space, permeates bodies and affects beings, that this objectively out there in nature is nothing other than the movement of the smallest parts of the body. So you could say to yourself: When you put your hand into lukewarm water and perceive a certain state of warmth, this sensation of a state of warmth is only an appearance. What appears to you as an immediate impression is only an appearance, it is only an effect on your organism that is caused by something outside. It is only a small kind of movement; you do not perceive the movement. The smallest parts of water are active, but you do not perceive the activity, the movement. Rather, because the movement is so fast, you do not perceive it as such, but it gives you the impression of warmth. When books appeared at that time, such as “Heat, considered as a form of motion,” it was considered a great achievement of the time, and we younger people at that time had to study how the smallest molecular parts move in a liquid, in a gas gas, bumping into the walls, colliding with each other internally, and it was clear that what is going on internally is, in sensation, what gives the appearance of what is called heat. From there, a certain habit of thinking emerged, a certain way of looking at natural phenomena, and I myself still remember how, when I was a little boy, my school principal, enthusiastic about this scientific achievement of his time , regarded all natural forces, from gravity to heat and chemical and magnetic forces and so on, as mere appearances and saw the truth in those movements, in those fine states of motion inside the body. That school director, Heinrich Schramm his name was, saw gravity, the force of falling, for example, only as a movement of the smallest parts of the body. In the light of such a view of nature, there was indeed something that could lead one to say: So everything “real” is just, let us say, space extended to infinity, matter situated in this space and divided into the smallest parts, and the movements of this matter! And the hope could well arise that, just as heat, electricity, magnetism and light could be explained as a fine activity of the smallest particles of matter, so too would one day the activity of thinking, the activity of the soul, be able to be explained as a fine activity of that matter which composes the human or animal body.

There then followed a number of phases in the development of the scientific-theoretical way of thinking. For example, in the 1880s, if you were a physicist, you had to understand light and the whole world of colors as a kind of glow and study infinitely complicated, fine movements and motions within matter and the ether. Then, in the course of the 1880s, it became apparent that people were becoming skeptical of these fine motions and limited itself more to considering the phenomena, the facts, as they present themselves, to express them through the calculation, to describe them, and not so much to speculate about what is supposed to be imperceptible, but only supposed to underlie everything: about the finer activities of matter and ether. That was more in the field of physics.

In the field of physics, there was no real possibility of getting out of the habitual thinking that arose when one considered these fine movements of matter in relation to something that was supposed to make it possible to grasp the spirit in its immediacy. Something was holding us back, so to speak, from the natural sciences, from looking at the spirit in the way that was asserted in the last lectures here. In addition, there were quite different things. Anyone who was involved in the development of natural science at that time was not only confronted with what has just been characterized, but also with the repercussions of all that had been revealed, for example, by the great discoveries of Schleiden and Schwann in the first half of the nineteenth century, through which the smallest parts, the cells, were found within the plant and animal organism. This did not prove the reality of atoms and molecules, but the organic forms were reduced to their smallest building blocks, to cells whose forms were only accessible to the microscope. Then there was the fallout from what was associated with the name Darwin, and one was further under the impression of the great deed of Ernst Haeckel, who in the 1860s had extended Darwin's theory to include humans.

Thus, a scientific approach was adopted that started with the simplest things in the plant and animal world and observed how, from the imperfect to the more perfect beings and up to to man, the individual organs themselves arose in such a way that, by comparison, one could, as it were, determine the process by which the individual organs, which were more complicated, developed from the simpler ones. An enormous amount of material was collected. The breadth and scope of this material was so great that, for example, in the 1870s, one of the most important comparative anatomists of the present day, Carl Gegenbaur, was able to say in his “Comparative Anatomy” (1878) that, especially in the last few decades, an enormous amount of individual knowledge had been collected that showed how related living beings are in terms of their organs, and that one had to wait for the possibility - so Gegenbaur thought - to raise knowledge to “insight”; and he promised himself from the Darwinian method that it would be possible to show what the comparison of the organs of the highest living beings with those of less perfect beings would irrefutably reveal, that there is also a so-called physical descent of the perfect living beings from the imperfect ones. Thus, as it were, the chain was seen to close in the evolution from imperfect living beings to more perfect ones, even up to man, and it could be said that the most complicated being we know, the human body, arises through a kind of summation of those forces and activities prevail even in the simplest creatures, and even through a summation of the forces and activities in inanimate nature itself, the most complicated being we know, the human body, would ultimately come into being.

Enormous hopes were pinned on this scientific ideal. In fact, at that time it was difficult to distinguish between what were scientific facts and what was thought or speculated into the facts, because for anyone who thought deeply, a distinction between facts and theories did indeed exist. The difference was that one could say to oneself: If one proceeded as carefully and subtly as Darwin himself, especially in his earlier years, one would find an enormous amount of material on the mutual relationships and points of comparison between the individual living creatures, from the imperfect ones of the animal and plant kingdoms up to man. But there is a difference, one could say, between what emerged as a fact from the similarity of the external structure and from the similarity of the internal processes, and what could only be imagined: the hypothesis, the assumption of the descent of the perfect living beings from the imperfect ones, because this descent could not be traced according to the facts known so far. One had before one the sum of living beings, more perfect and less perfect. But for anyone who could think thoroughly, descent as such always remained only a hypothesis if one wanted to remain on scientific ground. But the material was impressive.

The results of scientific research penetrated deep into the soul, sometimes with a shattering effect due to the magnitude of the insights that could be gained. In addition, there were many other things. Today's introductory lecture must refer to many individual aspects. For example, reference must be made to the tremendous discovery made by Helmholtz in the field of light phenomena and the effects of light on the human organ of sight, and also made by Helmholtz in relation to sound and tone phenomena and the effect of sound and tone on the human ear and the human organ of hearing. In this way, knowledge of the visual process, which had previously remained mysterious, was acquired. We also learned to recognize what happens in the ear, for example, what a complicated miracle, one might say, a piano-like apparatus is located in the ear. In place of much of what previously seemed merely imagined, there now came a more precise knowledge of the structure of the human organs. One could say to oneself: What appears on the outside as mere movement and activity is transformed — such a transformation, as we have just seen, essentially resulted from the mechanical theory of heat — by the wonderful workings in the organs, in relation to the perceptions that live in the soul. And the inner life of the soul is ultimately built up from what our organs shape out of the workings of matter and space.

In many cases, the whole spiritual process that took place in the souls at that time can actually be described by saying that the souls were stunned by everything that was found there, both on a large and on an individual scale. One had to say to oneself: an earlier time knew nothing of all this. Many traditions about the human soul life seemed obsolete now that one was only beginning to study the effect of matter and its movements on the human organism, to study it scientifically in the true sense of the word.

For the spiritual scientist, the whole thing was, let us say, less important because of the details than because one had to admit: in order to enter into the wide perspectives that are opened up into a world of pure fact, something is needed that one does not initially believe to be present in the old considerations of the soul or spiritual life. In many souls that experienced all this in the last third of the nineteenth century, the following feeling arose, for example. These souls could say to themselves: Of course, in the old days many things were thought about the big questions, for example, about the change from sleep to waking and back, about the question of the immortality of the human soul, about the questions of life and death, about the origin of existence, and so on. But if we compare the entire methodical way of thinking, the entire way of conducting spiritual research in those ancient times, from which such traditions of soul research arise, and compare it with the strict, conscientious way of modern scientific research, then what has come down to us from those ancient times simply falls short of the strict and conscientious method of today's scientific research. Even if the spiritual researcher was not affected by the results of natural research, and perhaps was not even carried away by the results, the one thing that had a tremendous effect on the spiritual researcher was the rigor of scientific thinking, the conscientiousness, the tremendous sense of truth in scientific thinking.

In the face of such facts, anyone who was at all concerned with science, whether natural science or the humanities, had to develop the urge that can be characterized as follows: Science in the most serious sense of the word, which can set the tone for the spiritual life of the present day, can only seek its salvation in the strict thinking, in the truly conscientious research that can be learned from natural science. Such an urge gradually transforms itself, and also had to transform itself, into a kind of scientific conscience in the spiritual-scientific researcher. One could say to oneself: Certainly, as in all ages, so also in modern times the soul has the urge and the impulse to get to know its own nature and essence, and above all to get to know the processes that reach beyond birth and death. But only that which presents itself in the form of a scientific way of thinking can make an impression on the culture of our time for those who look clearly and impartially. One certainly saw many things about all kinds of psychological questions that one would like to say today — appear on the spiritual market. One saw many things that were and are truly quite far removed from conscientious methods of thinking developed through natural science; but one could say: Such things may sometimes make an impression here or there for a while, due to the carelessness and convenience of contemporary thinking make an impression here and there for a while, but such an impression cannot endure, for even the most casual will eventually ask themselves: What can conscientious thinking, trained in natural science, say to that which has supposedly been researched about the spiritual world?

Thus, the need arose for the soul researchers to conduct research entirely according to the model of natural science. One might say that psychology, the doctrine of the soul by Franz Brentano, who has already been mentioned here, is a kind of ideal that has not been fully realized, a psychology that was intended to fill many volumes. But of all these volumes, only one appeared, the first, in the spring of 1874. And although it was promised that the next volume would appear in the fall of the same year, it has not appeared to this day.

Brentano did not proceed according to the pattern of those psychologists of whom it was said last time that they completely exclude the great questions, for example, about the nature of the alternation of sleep and waking, the question of the immortality of the human soul, and the like, but he wanted to treat all these questions entirely according to the pattern of strict scientific methodology. He failed. And why did he fail? Franz Brentano could never bring himself to take the path that has shown itself to be necessary for the present precisely because a mind like Brentano's failed after he did not want to take it. This path has been characterized in the past lectures and especially last time. From this path it was shown how it alone is suitable to lead us into the higher regions, into the spiritual regions of existence, into that which also reaches beyond birth and death. Franz Brentano could not bring himself to go this way. That one must go this way if one wants to reach an end, a goal, he has literally proved negatively by the fact that his psychology stopped at the first volume, which has nothing to do with any of the great questions just mentioned, that he could not yet approach the great questions, as he wanted to.

I have tried to give you a picture of the spiritual life of the 1880s, the period in which anyone seeking access to the spiritual realms would have found themselves. If one allowed everything that has been mentioned to take effect, one could not so easily be satisfied with the then emerging, initially sporadic products of the burgeoning spiritual science. I will only point out, how a work like “Esoteric Buddhism” by A. P. Sinnett came at the same time into the middle of not only scientific research itself, but also into the scientific education of the time.

I do not want to discuss the title question, that here Buddhism has nothing to do with the Buddha and with Buddhism as it is meant as a religious confession, but note that with this book, which in German-speaking areas in the eighties years of the nineteenth century, was initially an overview of world phenomena, of the great course of cosmic events and also of the questions that arise in connection with the nature of man, as well as in the relationships beyond birth and death. What was communicated in this book could at first seem striking. For anyone who turned their gaze to spiritual things could, as such, agree with much of what was written in Sinnett's “Esoteric Buddhism” in a certain respect. Much of it did not contradict what one could and was allowed to think, even if one stood strictly on the ground of natural science. But there was one thing that contradicted the scientific education of the time, one thing that made it impossible to simply accept this book as an interesting product of its time: the way in which the book was presented, the way in which it summarized things and the way in which these things were, for example, sources, was in no way justified before the strict scientific education and truthfulness, and that a person educated in natural science, no matter how much he agreed with the individual results and messages of this book, had to feel repelled by the whole way of presenting them.

The same applied to many other works that appeared in this field. It was even the case with the book by A. P. Blavatsky, who was justifiably famous to a certain extent, that appeared at the end of the 1880s and the beginning of the 1890s: “The Secret Doctrine”. Anyone who had to do with these things could say to themselves: There is profound knowledge and insight into spiritual things in this book, but the whole way of presenting it is so chaotic, so mixed up with scientific dilettantism, which is particularly evident in the refutation of scientific theories and hypotheses, that those who have been scientifically educated cannot go along with this book at all.

Thus, two things emerged, so to speak: for someone who had a heart and mind for the existence of a spiritual world, on the one hand there was the scientific way of thinking, the whole scientific way of conceiving things. He could use it to develop his scientific conscientiousness, to free himself from all dilettantism, if he seriously engaged with it. But he could also learn from it how to conduct rigorous research into the factual, and how, through such research, to arrive at verified results that really intervene in life, that are not only foundational for a theory but for the facts of life. On the other hand, however, he could say to himself: But where one seeks to gain something for a spiritual interpretation of life's phenomena from natural science itself, where natural science tries to do so through itself, little can be squeezed out of it for the spiritual, and the less so the more rigorously it proceeds in the realm of the factual. Therefore, someone in such a position had good reason to look back a little at the history of the development of mankind. There he could learn that, even if one disregards spiritual-scientific research, something is gathered together in the various spiritual documents of the peoples and epochs, something purely externally documentary lies there that encloses a grandiose spiritual core of knowledge, which, if one looks at it more closely, is not to be taken lightly take it lightly, but the more one delves into this compilation, the more it offers in the way of insights into spiritual life, even if one cannot approach the way it is presented, or even the way it must be found according to this way of presentation.

Only for those who approach the subject superficially can what ancient Egyptian or Chaldean wisdom contains be no more than a collection of human musings. Those who delve deeper will not find musings, but will actually see how plausible ideas about the nature of the spirit and its effectiveness are contained in these things in a variety of forms that look grotesque to today's world. And just as with Egyptian or Chaldean wisdom, this turns out to be particularly true for ancient Indian wisdom, as far as it has been handed down. Of course, one will not be able to see something like Indian wisdom with the grandiose, significant impression that it must make on everyone, for example, with the eye of a modern philosopher like Deußen, but one will have to immerse oneself in it without prejudice in terms of certain spiritual connections that are obvious from within. But one thing is striking: from the way the whole is presented, it is evident that spiritual knowledge of the kind that we encounter here is not gained in the same way and by the same method as our present-day research methods, by which natural science strides from triumph to triumph. If one is open-minded enough to confidently recognize natural science on the one hand and, on the other, to how a spiritual achievement and spiritual work from ancient times resound, then one will be able to let the overwhelming insights into the spiritual life sink in, and at the same time one will see how completely different the methods must have been with which those spiritual-scientific insights were gained in ancient times.

Now spiritual research itself shows us how very differently that which we can properly call, for example, ancient Indian wisdom, is gained. This wisdom reveals insights that penetrate deeply into the essence of things. We find that this wisdom was not gained through external observation, not through the kind of thinking we call natural science today, but through a kind of soul self-knowledge similar to the one we have been able to characterize here for modern times. Yoga methods, methods of self-education of the soul, were used. These led the soul to see and perceive and recognize not only in the way one perceives and recognizes in ordinary everyday life, but to feel that higher powers of knowledge are emerging within it, which can see into the spiritual worlds that open up around us if we only open up the organs for them within us. But for our existence within the physical life, everything that confronts us as soul activity is, in a certain way, bound to the instrument of the physical body. And now spiritual research shows us how the ancient Indian research was itself connected to the instrument of the physical body in a different way than our present research, as it is common practice in science. Today, science conducts research through the senses and through the mind, which is connected to the instrument of the brain. What did the yoga method lead to? What it brought him to can only be briefly indicated here, because we only want to orient ourselves about the relationships between natural science and spiritual science.

Yoga method initially led people to a certain extent to switch off the brain's thinking instrument, even to switch off everything that the rest of the higher nervous system conveys. In the yoga methods, the instrument of that strictly inward vision was made precisely that part of the human nervous system which today appears to us in science as a subordinate part, but which is in the strictest sense bound up with the workings of the human organism itself, that which we call the solar plexus and the sympathetic nervous system. Just as our present-day scientific research is connected with the higher nervous system, so these ancient methods of enlightenment were connected with the nervous system that we today even regard as a lower one, in a sense. But because this subordinate nervous system is connected to the forces of existence and the life forces and is intimately related to that through which the human being is immersed in the divine-spiritual existence, because it is thus related to the sources of human existence, one recognized not only the penetration of the human organism by spiritual forces, but just as one looks with the eye into the worlds of light, so with the instrument of the sympathetic nervous system one looked into the spiritual worlds, beholding concrete facts and entities in them. Anyone who is able to understand how a person who is able to penetrate into his own depths, even to the instrument, is able to relate to the universe also understands how that ancient oriental wisdom has come to us. If we follow the old wisdom, we find it discovered everywhere, coming to the surface of human thought through ancient methods of research, through ancient yoga methods. We find the most diverse wisdoms among the most diverse peoples, and by merely occupying ourselves with them, we penetrate more and more into their depths and recognize how people came to have them in those times when they knew relatively little about today's physical astronomy, anatomy, physiology, and so on. The ancient wisdom of India did not know as much as we do today about the workings of the human physical body, but it was possible to place oneself in the position of the organism by applying the deeper-lying nervous system. And it was the same with other peoples.

Now, by letting one's gaze wander, so to speak, over everything that was effective as such old wisdom up to the sixth century BC, one can penetrate as far back as, for example, ancient Greek times. There we find, apart from everything else, an outstanding thinker, a thinker who has been misunderstood just as often for the good as for the bad: Aristotle, who was active only a few centuries before the founding of Christianity. He still seems strange to us today. If we take him at his word, then we find in him, first of all, in many fields, something of what is today called natural science. For in the old wisdoms, natural science in the modern sense is not present. Even in the nineteenth century, people who wanted to stand strictly on the ground and only on the ground of natural science spoke in the most laudatory terms about what Aristotle had contributed to natural science. So we find in Aristotle the starting points of what can be called scientific research even today. In addition, we find in his works a well-developed doctrine of the human soul.

We shall not go into the details of his psychology, but merely point out how Aristotle's doctrine of the human soul relates to what has been handed down from ancient times about the human soul and its connection with the great spiritual worlds. One can only understand what Aristotle wrote about the soul if one realizes that all this is given to him as a tradition of ancient, primeval thinking, gained in the way just described. Aristotle is no longer familiar with the research methods of ancient times; they are foreign to him. But what he was able to say about the structure, the organization of the human soul, about the difference between what is bound to the physical body and thus to death and what, after death, participates in a spiritual life in eternity, what Aristotle is able to say about all this, that is like something handed down from ancient times, which he knows in terms of content, which he has received in such a way that he could say: it makes sense to my mind. But he only knows the individual parts, what he calls, for example, the vegetative soul, the spiritual soul, and so on. But how the individual parts are connected with the spiritual world, that he no longer knows. He can enumerate the parts, describe them rationally and classify them, and make them plausible to the intellect, but he can no longer show how these parts of the human soul are connected with the spiritual world.

Aristotle's way then passed over to later times. Natural science became more and more developed. Of course there was the medieval low and the new dawn of natural science at the beginning of the modern age, but if we disregard that, we can say that natural science became more and more developed.

What is the basis of man's relationship to science and to the objects of science? If we consider what it would mean for the individual human being if he were alone with his senses, if he could not open his senses and, as it were, attach them to the realms of nature that are poured out around us, what would individual human life be without its integration into nature? Let us look at the matter very fundamentally. We could perhaps squeeze our eyes if we could not connect them with nature, and would thereby be able to have something that would be like a shining of the inner light. But compare the poor inner life in the whole physical world, which man could only have through himself if he could not connect with the realms of nature. Compare it with the rich life that opens up when man opens his eyes and the other sense organs to the riches of nature and its impressions. We are human beings not only by living within ourselves, but by opening the organs to the riches of nature that are poured out around us, and by interacting with these riches. If we knew only what the eye, what the other sense-organs can produce for themselves, how poor in content we would be as human beings here in the physical world! Compare this with what the life of the soul gradually became in the times when natural science was just emerging and leading from triumph to triumph.

In relation to the life of the soul, what Aristotle had given was, so to speak, continued. They only occupied themselves with the observation of the phenomena of the soul itself. But this is the same as allowing the senses to be active only within themselves - and up to our time, official soul science has done it that way. Up to our time, the content of official soul science is nothing other than what can be compared to the mere inner activity of our sense organs or our brain when the brain's thoughts are not directed out into the world. But we have already seen in the previous lectures how, through the methods of spiritual science, and this was also the case with the old spiritual science, the soul is attached to spiritual realms above, which are just as concretely and internally structured as the realms around us in the physical world, to which the sense organs are attached.

These spiritual realms, these very concrete spiritual facts and entities, were not accessible for a certain period of time, which was precisely what allowed external scientific research to mature. As a result, knowledge of the soul's life became increasingly impoverished because of the lack of a spiritual perspective that provided concrete confirmation of the spiritual world. At best, the soul was still investigated in its inner life, as Franz Brentano did in the 1870s, as you can see for yourself in his “Psychology”. But his research is like investigating the eye only in terms of what it can do by itself, and not in terms of what it can do when it is directed towards the facts of nature.

Now it may be said that precisely because of the ever more precise examination of the physical processes of the human being, the view was diverted from the spiritual worlds with which the soul is connected. — On the one hand, the soul is connected with these spiritual worlds, which it enters when it has passed through the gate of death, or when it enters another world through sleep. But the soul is connected to the physical world through its organs, through the entire nervous system and through the entire blood circulation. The fact that natural science has become more and more significant in its methods has directed people's attention to the connection between the soul and the physical world. The results of natural science were so magnificent in this respect that it completely filled people, for example, with how the soul lives out in its connection with the bloodstream and so on. Every new triumph of natural science was in a sense detrimental to directing the gaze of the soul to the connection with the spiritual world.

Nothing else applies either. If you want to get to know a clock, you will get to know it poorly in its entirety as an organism if you say: “There I see how the hands of the clock move forward, there may be a little demon inside that moves the hands forward.” If someone who says something like this still felt so exalted above someone who merely studies the mechanism of the clock,

you would be laughed at, because you only get to know the clock if you really study its mechanism. And it is a different matter again to get to know the spiritual life of the watchmaker or the person who invented the watch through the mechanism of the watch. You can go both ways: examine the mechanical operation of the clockwork and get to know the human train of thought that led to the invention of the watch. But it would be nonsense if someone wanted to infer the existence of demons that set the whole clockwork in motion.

This was gradually lost to mankind for the study of mankind, which in the case of the clock would correspond to the tracing of the ingenious mechanism back to the thoughts of the inventor. For it would correspond to the human soul to trace thoughts back to the entities of the spiritual world. In natural science, on the other hand, it went triumphantly from fact to fact, which corresponds to the clockwork. It is interesting to note that the knowledge handed down from ancient times is usually lost to mankind in those epochs in which a particular piece of knowledge can be precisely investigated by natural science. It is remarkable that at the end of the sixteenth and the beginning of the seventeenth century, we see that the philosopher Cartesius still had a certain idea that something similar to a spirit in the human being works from the heart to the head, to the human being's head. Cartesius still speaks of certain spirits of life that are not of a physical nature, but whose forces play between the heart and the head. Then we see how such knowledge increasingly disappears in the spiritual life of humanity.

Those who wonder why this is so can get the following answer. We see that, historically, at the same time as this disappearance of knowledge of spiritual processes related to the heart, the knowledge of the physical organism of the heart and of blood circulation emerged. At the beginning of the seventeenth century, we see first the English physician Harvey publishing his discovery of blood circulation, and Marcello Malpighi in Bologna, as an anatomist, showing for the first time the blood circulation of the frog, how artful the whole blood circulation is. Thus, attention was drawn to the sensory process. Knowledge of spiritual facts was, so to speak, pushed down by the exact knowledge of the sensory process. While it is a triumph for natural science that Francesco Redi, born in 1624, formulated the proposition that contradicted many assertions of earlier times, “everything alive comes from living things.” While this proposition is a triumph, we can say: By reducing the organic to its germ, to the physically indeterminate organic germ, humanity lost sight of how the spiritual itself, independently of the organic germ, intervenes in evolution. Humanity lost its understanding of the spiritual germ. It was step by step. The more science advanced, the more the view of the spiritual world was lost.

Such things are not just coincidences, nor are they something that can be blamed or criticized, but they are necessary developmental processes in the shaping of humanity as a whole. That is how it has to be. Often, while one thing rises and develops upwards, another thing goes down. What we today admire in natural science, indeed recognize as necessary, presents itself to us, if we are true connoisseurs of natural scientific development, in such a way that we say: spiritual science has not the slightest reason to fight natural science in any way, provided it keeps within its limits, nor has reason to complain about the one-sidedness of natural science. For it is only by refraining from mixing all kinds of speculation into scientific research and instead keeping one's gaze calmly fixed on physical and sensory processes that the great achievements of science have been achieved to date. Yes, one can see, especially at the dawn of the newer spiritual life, how only through resistance to Aristotelianism, and also to the justified content of Aristotelianism, such minds as Galileo or Giordano Bruno came to their successes, by refusing to mix anything into their research other than what spread out before their senses and was instructive enough.

Today, the humanities researcher must confront the natural sciences researcher in such a way that he says: the more natural science research itself is kept pure from all speculation and all philosophy, the more one turns one's gaze purely to the facts and does not invent all sorts of spiritual essences, but only takes what one can actually research, the better it is for natural science. The spiritual scientific researcher in particular would like to advocate keeping the scientific facts pure of all scientifically or spiritually speculated talk. Therefore, on the one hand, one can be a spiritual scientific researcher today and, on the other hand, advocate the authenticity and soundness of scientific research. And it is only a prejudice to believe that the spiritual researcher has to turn against natural science.

It is a different matter when there are numerous theories that are already approaching spiritual science and that one would like to derive from natural science theories. In this case, the natural science researcher himself enters the path of spiritual science, in which he is, in most cases, only very little familiar. But one thing remains, even for spiritual science and spiritual research, from natural science knowledge: that is the conscientious method, the conscientious sense of truth, which we have already characterized in the past lectures and also characterized, and which is to remain with the facts.

How do these facts arise? We have seen that through the fact that certain powers unfold in the human soul, which from this soul also reveal the connection with the higher worlds, just as the senses reveal the connection with the physical world. Just as the senses are meant to fathom the facts of the physical world and leave them at that, not to distort them by speculation, so it is important not to philosophize and speculate about the results of clairvoyant observation, but to take the strict standpoint of the facts here too. Then one stands quite firmly on the standpoint of spiritual science, but quite similarly in its field, as one stands firmly on the ground of natural science in relation to it. That is the kind of spiritual science as it is represented here.

This is the only thing that can be the subject of a spiritual research that feels responsible for the spiritual needs of our time. And this is also the case with strict scientific research into the facts that are available to spiritual science, which is immediately apparent when science, understanding itself, reaches its limits.

This again, purely from the facts, gives rise to very strange results. I would just like to remind you of what results when we take the views of the great naturalist Du Bois-Reymond, as expressed in his speeches. Perhaps the most significant speech was the one on the “Limits of Natural Knowledge”, which he gave at the forty-fifth meeting of German naturalists and physicians in Leipzig on August 14, 1872. There is a passage in it – and I still remember the deep impression this passage made on me as a very young person when I first heard the speech – a passage that roughly says: When we have a person before us in their waking life, science cannot say anything about how sensation, perception, desire, passion or affect arise from the activity of the smallest parts of the brain. “What conceivable connection exists between certain movements of certain atoms in my brain on the one hand, and on the other hand the original, not further definable, undeniable facts for me: “oh feel pain, feel pleasure; I taste sweet, smell the scent of roses, hear the sound of an organ, see roses, and the certainty flowing just as directly from it: ”so I am?” — It is quite and forever incomprehensible that a number of carbon, hydrogen, nitrogen, oxygen, etc. atoms should not care how they lie and move, how they lay and moved, how they lie and will move.

Du Bois-Reymond considered it impossible to understand the soul life in a natural scientific way in the waking state of man. Therefore, he said: When we have the sleeping human being before us, in whom the life of sensations, of perceptions, desires, affects, passions has been extinguished, then we can explain the sleeping human being scientifically; then we have something before us that we can call an inner organic activity. But as soon as this organism is awakened and life, sensation, desire, imagination, etc., are infused into it, it is different. Then this life, this soul content, cannot be explained scientifically from what the scientist can recognize. Sleeping man, Du Bois-Reymond believes, is scientifically comprehensible, but not waking man.

That is one side of the story. On the other hand, read the more recent treatises on the nature of sleep: you will find it admitted everywhere that natural science, so to speak, knows nothing about the reasons for sleep, that it knows nothing about the sleeping person, who, according to Du Bois-Reymond, should be fathomable after all. On the one hand, we see indications of the brilliant progress of natural science, but we also see it admitting its limitations by admitting that the waking human being with his or her soul life cannot be scientifically understood. On the other hand, however, we have, as in our days, the confession that man's sleep cannot be explained to this day. Why not? Not because sleep belongs to those areas where the spirit plays into ordinary life, because we cannot explain sleep if we cannot explain waking.

In one of the first lectures of this winter semester, I pointed out how, at best, a mechanism can be conceived scientifically that automatically, after a certain period of time, causes the urge to switch off consciousness and sensory activity in order to eliminate fatigue. But as I said, if we want to limit ourselves to the fact that sleep is brought about by a kind of independent process in the organism that happens automatically, then we have no explanation for the reindeer that did not work but still takes its afternoon nap, nor do we have an explanation for the sleep of the small child that sleeps the most. On the other hand, I have pointed out that sleep can only be explained if we assume that in the sleeping person we have only the physical body and the etheric body lying in bed, and that when they fall asleep, a spiritual element, namely the astral body and I, moves out of the human being's being. What happens when, during sleep, the soul-like part of the human being is, as it were, outside the physical body and the etheric body? We will talk about these things in more detail. Today, only the following should be mentioned.

As the soul-like part goes out of the physical body and its animator, something is evoked that is opposed to the waking activity of the soul. In its waking activity, the soul is active. No limb moves without the soul knowing it. At the very least, representations are evoked without the soul making use of the brain as an instrument. The soul must be active in the waking state. The opposite is the case in sleep. We can say that the soul enjoys its own body in the sleep-life. If we proceed according to spiritual research, we have, according to the difference, soul activity and soul enjoyment in wakefulness and in the state of sleep, and we understand the interrelation between soul work and soul activity and soul enjoyment, which must pour into soul activity if it is to continue in an appropriate way. Now it is no longer the reindeer taking its afternoon nap that confounds us, although it is not at all tired, but we know that the soul, when it enjoys its body, can exaggerate, and that one can sleep when one is not at all tired. We understand it when we know how, in certain constitutions, the enjoyment of the bodily can be experienced to an exaggerated degree.

All this can be understood if we know how to explain sleep from a spiritual scientific point of view. That is to say, there is an area in which natural science believes itself to have unlimited sway, and where spiritual science has only so much to say, namely that spirit permeates everything, including natural processes. But then there begins an area where there is no longer anything that science can investigate. There are facts, but they are facts that can only be seen when the seeing is not a sensual seeing but a supersensible beholding. If spiritual science proceeds with the same conscientiousness and becomes accustomed to thinking as strictly in its field as natural science in its, then it cannot come into conflict with natural science. But with that, spiritual science stands on ground that in many respects contradicts what has gradually emerged in the course of humanity's spiritual life.

Thus we see how those who can be regarded as forerunners of genuine spiritual research, Goethe for example, had to fight against what was opposed to spiritual research activity. We see it most clearly when we look at how Goethe once defended himself against Kant. It was Kant who first sought to determine how the knowledge that has emerged in modern times is bound to the instrument of the brain, how it must be limited to external experience and cannot penetrate into the depths of the world with which our spiritual and soul life is connected. Hence Kant's strict boundary between “science” and what he calls “belief”; and for Kant, higher realms are only accessible through belief. Therefore, he replaces knowledge about a world of eternity or of the divine-spiritual with a belief that is to be based on the “categorical imperative”. Thus, he decrees that what should be knowledge in spiritual science is mere belief. But Goethe says in his beautiful essay on “Contemplative Judgment” with reference to Kant: “If one can already feel one's way in the intuited sense into a spiritual region in which the divine-spiritual is rooted, from which the moral arises, why should the human spirit, when it rises into this spiritual region, not also really pass the adventure of reason? For Kant called it a “daring adventure of reason” when man wants to penetrate into regions in which, according to Kant, knowledge cannot exist. For Western thinking, the question is: how do you get from science to the humanities? The fact that you do not have to fight science, but that you fully recognize it, yes, you can be a loyal recognizer of its successes, nevertheless, you can expand human knowledge to those areas, according to the model of scientific research, with which the soul is connected in its spiritual foundations in those impulses that give it life even after it has left the physical body and is preparing for a new form of a later physicality.

It will be the task of true spiritual research to increasingly move away from the unjustified mocking or refutation of the legitimate claims of science in our time. Of course, this will depend on spiritual research being recognized only as justified if it is familiar with the state of scientific research at present, and if it therefore does not act in an amateurish way against what can be legitimately demanded from the scientific education of the present day. But just as the natural scientist cannot stop at investigating only the inner nature of the eye, the ear, the sense of warmth, and so on, but must direct what the senses are able to experience within themselves outwards to the rich concrete environment of the physical, so the soul must be recognized by the soul living together with that with which it is connected in the spiritual, and that only begins where scientific research has its limits.

This is precisely the relationship between natural science and spiritual science, but it also offers the possibility of real continuity and peace and mutual understanding between natural science and spiritual scientific research. If what has already been said in this respect in the previous lectures is combined with what I was able to sketch out today about the relationship between scientific and spiritual scientific research, it will be possible to gain understanding for the legitimacy of spiritual scientific research, and also for the possibility of spiritual research to stand on an equal footing with natural science in our time. And it may be hoped that the justified objections and the justified doubts which still exist on the part of natural scientists today will gradually disappear when natural scientists see not only all kinds of confused stuff, as well as arbitrary assertions and superstition, in the field of spiritual research, but how spiritual research is well acquainted with what the present-day scientific education demands.

If this happens, then spiritual research will appear more and more justified before the scientific conscience of the present, and then, from what arises within the facts of spiritual life, one will gradually be able to understand that spiritual research is really possible and really justified, and that the objections against spiritual research actually belong to an area in relation to which one can say something similar to what Goethe once said in relation to another area, namely in relation to rising above all ignorance and all illogic.

In summarizing the relationship of the spiritual researcher to those who appear as enemies of spiritual scientific research, I would like to end with a few words that are comparative and remind you of something that Goethe once said in reference to something quite different. Goethe was thinking of an old Greek doctrine and exposition on motion, which, however, still influenced much of more recent philosophy. This doctrine says: If any object moves, it can be observed as being at rest at every moment, and at every moment, even at the shortest point in time, it is at rest. It is at rest, even if only for a moment. Thus there could be no such thing as “movement,” because at every moment a moving body is at rest and therefore has no movement. Such is the Zen conclusion of movement, and such is how Greek thought came to haunt us until recent times.

Goethe found this objection to movement very strange, and he once said the beautiful words:

Enemies may eye each other,
You remain calm, remain silent;
And if they deny you movement,
Go around in front of their noses.

I cannot help but think of this saying when I see how much has been said in recent times to the effect that 'spirit', what you call 'spirit', is the result of purely material activity, material processes and movements; that spirit arises from matter. Just as movement, in the sense of what has just been said, only emerges from rest and is nothing real, so spirit is nothing real apart from matter.

If, in the sense in which we are attempting to penetrate into the spiritual world in these reflections, one tries to gain knowledge of the spiritual and thus really enters into the nature of what the spiritual is, then one may well describe what spiritual scientific research brings to light about the spirit in its relationship to opponents and enemies of spiritual science enemies of spiritual science, then, with a slight alteration of the words of Goethe just quoted, one might perhaps describe it in the following way, and with this I would like to summarize today what I have to say about the relationship between natural science and spiritual science:

Adversity may arise,
But thou shalt remain calm, remain cheerful!
And even if they deny the spirit,
Thou shalt not brood over it,
And in the end thou shalt prove them right:
Their spirit is in a bad state indeed.

When Plato, the great Greek philosopher, wanted to define or characterize the divine, he called it “good”. And Schopenhauer, who in many respects strove to emulate Plato, once said in his writings that he could call his philosophical view an “ethics” much more than Spinoza was allowed to do, because he, Schopenhauer, had based his entire world view on the primal power of will and thus made something that is connected with the innermost moral impulses of the human soul the fundamental power of the universe; while Spinoza, according to Schopenhauer, had constructed his system in such a way that the highest principles of the universe did not yet contain morality, ethics, as such.

Schopenhauer wanted to imply, as did Plato – and many philosophical worldviews have done the same – that everything we call moral in the development of mankind is so intimately and deeply rooted in this development of mankind that one could not even think that the realm of the moral does not ultimately include all purely natural events, that the realm of the moral does not underlie everything that man can fathom in the natural or spiritual world as the fundamental principle and the fundamental essence of things. Thus, in the sense of such philosophers, the moral in man would be an inclusion and illumination of the divine-moral that permeates the whole world. And this would already indicate that any elevation in the sense of a world view to the very foundations of existence would naturally always bring man ever closer and closer to the sources of the moral world impulses.

Even if one does not completely agree with such philosophical world views, one can still say that such world views, precisely to such an opinion, to such a view, as it Plato and Schopenhauer is arrived at by their perceiving the full dignity and significance of the moral in the development of humanity and not wanting to lose the moral impulses in the depths of the existence of the world. Even if one does not completely agree with such world views in theory, one can still learn from them and find it justified that any world view that is to have an impact on human life and action must, so to speak, appear justified before the judgment seat of morality, must appear in such a way that morality can say an unconditional yes to it. Therefore, it is a necessity for every worldview to come to terms with the moral impulses of existence. The theme of today's reflection has been chosen from such foundations and will deal with the relationship of what is meant here as spiritual science to the moral principles and impulses of the human soul.

Now, when approaching moral matters, a certain, one might say sacred awe for the field one is entering is necessary from the outset for a reasonably sensible approach to things. For one enters the field of speculation that seeks to make the most profound judgments about the worth or unworthiness of the human soul, and one immediately senses when entering this field that one is reaching into the unfathomable depths of the human soul, into such unfathomable depths that one would not want to be light-hearted in this field and have some final judgment at hand. In this respect, too, Schopenhauer made a significant and often quoted remark: “It is easy to preach morals, but difficult to explain them.” What did Schopenhauer mean by this saying?

That it is easy to preach morals is something that is obvious as soon as you take even a brief look at human life. For there is hardly anything else that is preached so much in this human life as morals. Nothing is more often judged than the moral worth or unworthiness of the soul. And if you look at this human life thoroughly, you have to say again: how little the actual sermons are suited to really reach into the souls, so that they would grasp these souls in such a way that the moral principles that one or the other means, even if they are clearly understood, can also be real moral impulses in the souls! Yes, how easily some people preach morality to themselves when it is very difficult for them to follow truly moral impulses. Schopenhauer says that everything that can be preached in terms of principles, moral formulas or moral prescriptions is actually meaningless. In his view, it is only meaningful if one can show a soul force in the human soul, a spiritual impulse that is precisely a reality in the soul and from which moral action arises. Then one would be able to say that one had pointed to something in the human soul that, if one only leaves it to itself, pushes one to moral action; then one would have found the reason for moral action in the soul. Then you have established morality, because you have clearly explained the real impulse in the soul. Then you have not just preached morality.

Now, with such a demand, which is as justified as possible, one realizes how difficult it is to penetrate into those depths of the human soul where the moral impulses really lie dormant, where those impulses reside from which the moral or immoral arises. It is difficult for our judgment to penetrate into these depths. Let us consider a specific case, a case that can teach us how difficult it is for a conscientious soul to reach a judgment about the moral worth or unworthiness of a human act. Let us assume that some important personage gets on a horse and rides out. On the way, this important person finds a poor woman squatting by the side of the road. This person, galloping along on horseback, sees the woman, reaches into his pocket, takes out a full purse, and throws it to the woman.

Now we have an action before us. The question now is: How do we want to judge such an action in the light of morality? Herman Grimm, whom I have already mentioned, says the following about this act, which really did occur once upon a time with a world-famous personality: Let us assume that the woman was superstitious and that the case was such that the woman had just intended to commit a theft in the near future for her children, who are in the most bitter need. The fact that the man's purse fell into her hands saved her from committing theft and from bringing even greater misery upon her family. But she is superstitious, says Herman Grimm. Why shouldn't the woman say: Through this man, an angel from the higher worlds has appeared to me, and thereby I have been saved from the abyss.

Here we have a kind of moral treatment through these things, which could well have happened in this woman's soul. But let us suppose, says Herman Grimm, that the person who threw the full purse to the woman later comes into the company of various people. The first person to hear from this person himself that he has done this thinks: Well, I have always heard that this person is extremely stingy; now I see how unimportant such judgments are everywhere! And now, says Herman Grimm, such a personality could go the extra mile for this man and could, as it were, contribute to a rectification of the rumor about the stinginess of that superior personality by spreading the word about the generosity of this personality. But suppose, says Herman Grimm, a second person heard the same thing related and felt quite peculiarly affected by it; for this person, suppose, had only recently wanted to borrow a much smaller sum from that man than was in his purse, and the man had not lent him the sum. Will this person not judge quite differently? Or a third person — says Herman Grimm — might be present who, on hearing this, would be prompted to say: Yes, I am in a fix; can't I get something myself? Such a person might now again come to a judgment that would be quite different from that of the woman, as well as from that of the other persons. A fourth personality might perhaps know, when the incident is related, that the man in question had an enormous amount of debt at that particular time, and this personality will see the act in a completely different moral light. He might say that it is a great wrong to throw the purse away like that without further ado when one is obliged to pay one's debts, which creditors are always waiting for. Another person might know, says Herman Grimm, that the purse did not belong to the man himself, but to his wife, and that the man had carelessly thrown his wife's purse away, and the woman might complain of her husband's carelessness. And still other points of view would be possible.

Thus we see how people who start from different points of view could judge such an act quite differently and would not need to meet what lived in the soul as the true impulse. Herman Grimm is particularly concerned with this case because he wants to show how much moral judgments are to be received with a certain reserve when they come to us through such an important personality, for example in memoirs. All such judgments could come to us in memoirs, because the whole thing I am presenting here really happened in a similar situation, namely with the great poet Lord Byron. And in his discussion of one of his biographers who was acquainted with Byron, Herman Grimm comes to speak of the case. He is mentioned here because it is a very good illustration of the whole range of life judgments that we have gained in very different ways when we set out to judge some moral act of a human being. Thus, it must indeed be said that, while it is difficult, in the general sense of Schopenhauer, to establish morality, it becomes downright impossible, in the individual case, to approach a person's inner life with a conclusive moral judgment in such a way that this conclusive moral judgment would truly apply to the facts of the case. But one should not, on the basis of these premises, arrive at a judgment oneself, as if one had to be indifferent to morality. On the contrary! Those who grasp life in its entirety will nevertheless regard morality as the most sacred thing in human life and thereby come to the conclusion that the most sacred thing in human life must at the same time be treated with a holy awe. For it is in many respects presumptuous to confront another person with a moral judgment, considering how much separates one soul from another. Having made these assumptions, let us now consider what has been said about the nature of spiritual science in these various lectures. On the one hand, spiritual science leads us deeper into the spiritual foundations of things. But at the same time we have seen how it is able to do this: it is possible because we expose deeper forces of our soul life, so that we grasp the spiritual foundations of the world only by bringing up the forces slumbering in the depths of the human soul. Thus, it is precisely by means of the methods of spiritual research that we approach the deeper foundations of the human soul, those foundations from which moral impulses often arise in such mysterious ways. And the question must be: What happens when, in the depths of the soul, those researches that seek to bring these depths to light encounter the moral impulses? After all, in the ordinary everyday life of the physical world, it is the case that the moral impulses can speak with great certainty from the depths to the simplest human soul, to the most uneducated human soul. And many a highly educated person, many a person who perhaps counts himself among the philosophers or is a scientist, can be put to shame in the moral realm by a simple personality who does not call much of her own in terms of knowledge, and who, nevertheless, is able to perform the most self-sacrificing acts of genuine human love in the most difficult cases, from the depths of her soul. Ordinary knowledge, outer physical cognition, certainly does not need to lead down into the depths from which the moral impulses arise, the impulses from which morality is to be established.

But now it immediately becomes apparent when spiritual science wants to ascend to the spiritual sources of existence, that then, in a certain way, when the human soul wants to become a spiritual researcher, it must develop three things. This threefold nature has been presented in the course of these winter lectures as the three stages of supersensible knowledge. First, we have mentioned what we call imaginative knowledge, that is, the knowledge that arises in the human soul when it has completely freed itself from all sense observation and all intellectual activity that is bound to the instrument of the brain. When the soul has reached the point where it feels a world of images emerging from its depths, then, with further training of the spiritual researcher, these images will become images of the real spiritual realities that exist behind the external sense world. Imaginary knowledge is the first. These stages of supersensible knowledge are also discussed in the book “How to Know Higher Worlds.”

The second stage that the human soul must reach — such things can only be expressed in a pictorial way, and all this has already been said, but to avoid misunderstandings it will be briefly repeated today , consists in the fact that what first appeared in images, but which cannot be compared with the images of a single sense, appears as it were of itself through a “language of the world” as inspired knowledge. This means that when the spiritual researcher's capacity for inspiration is awakened, the spiritual beings and facts that lie beyond the world of the senses speak to him.

The third stage, by which the spiritual researcher truly penetrates into the essence of spiritual facts and entities, is called intuition. Not the intuition that is sometimes referred to by this word in trivial language is meant, but something that is a real stepping over of one's own soul life into the nature of something foreign, whereby the person, by connecting his being with a foreign being, becomes able to penetrate into the inner being of spiritual beings outside of himself. Thus, on other levels of knowledge, imagination, inspiration and intuition are juxtaposed to what is sensory knowledge and intellectual knowledge.

Through these three stages of knowledge, the human soul penetrates into the spiritual world. The powers of imagination, that is, of seeing images from the supersensible world, as well as the powers of inspiration, that is, of hearing what the spiritual facts and spiritual beings of the supersensible have to reveal to us, and the powers of intuition, they slumber in every human soul. They are brought to light by the methods also described here. The human soul must therefore penetrate into its depths as a spiritual researcher in order to arrive at the very foundations of existence.

Now, as already pointed out, especially when the “Fallacies of Spirit Research” were discussed, the starting point from which the soul reaches those levels of its existence at which it can look into the spiritual world is of great importance. It was particularly emphasized that a kind of powerlessness occurs in relation to the knowledge of the spiritual world in the case of that soul which does not take its starting-point from moral excellence, from moral mood. Such a soul will show a certain stupor for the higher worlds and will only be able to reveal that which has been seen as if through a kind of stupor, and thus it will be falsified. The connection between the moral state of mind at the starting point and what the soul can attain when it really enters the spiritual worlds through imagination, inspiration and intuition has already been pointed out. But we can characterize the significance of the moral state of mind for the higher levels of knowledge even more precisely.

For the spiritual researcher, imagination arises in such a way that images emerge, as it were, on the horizon of his consciousness, first from his own soul life and then from the general spiritual life. These images, which arise in this way and whose significance we have already described, must differ depending on whether the person starts from this or that soul disposition, which he already has here in the physical world. A soul that develops a sense of the right, true connection between facts here in the physical world will, when it ascends to imagination through the methods described, carry the inner constitution for the true connection of things with it into the higher worlds. Therefore we can say that a soul that truly knows how to live within the facts of the physical, sensory world carries its truthfulness with it into the spiritual worlds. But a soul that is characterized by inaccuracy — and, as already mentioned, there is only a small step from inaccuracy to error, and even to mendacity —, a soul that is characterized by inaccuracy , in regard to the sense data of the physical world, brings with it into the world of emerging images from the mind an inner disposition of untruthfulness. And the consequence of this is that out of their untruthfulness, which does not agree with the world but arises only from their own inner being, they build up a world of images that is itself only an emanation of the personality concerned.

Thus, where the soul ascends to the realm of imagination, untruthfulness will cause such a soul to reveal nothing from the spiritual worlds but what is only a reflection of its own untruthfulness. Therefore, it is valid, in spite of all training in the spiritual world, that the soul, before entering the imaginative world, must, in preparation for imaginative knowledge, already strengthen itself here in the physical world through what may be called a sense of fact. And it must be emphasized, sharply emphasized, that anything that detracts from the sense of fact cannot provide proper preparation for the contemplation of the spiritual world. It will be a good preparation for anyone who wants to become a spiritual researcher to hold back as much as possible from all merely personal and subjective criticism, from judging things only “from his point of view”, from asserting: “I think that is right”, “I think that is wrong”. Rather, a good preparation for spiritual knowledge is to try, as much as possible and as much as one can, to let go of judging everything only from one's personal point of view, to let go of asserting one's personal subjective point of view; to endeavor to let only the facts of life speak when faced with them. Therefore, we will find that the one who is on the right path to the spiritual world does not present his judgments on things in everything he tells or describes, but lets the things speak for themselves, in that he will endeavor to put together only the facts.

Therefore, when we meet someone who says at every opportunity: This or that has happened here or there, I find it distasteful; something has happened there or there, I do not like it; this or that has occurred, I find it ugly, I find it beautiful – and whatever the gradations may be, such a person is not on the right path to penetrating the spiritual worlds. He is much more on the right path when he endeavors to suppress such judgment and simply tells the facts, when he looks at the facts and lets them speak for themselves and makes it his principle: If I impose my judgment on someone, then it is just my judgment. Then he is not only instructed to believe me that what I say is the truth, but also that I have a judgment. But if I set out to tell someone what I have encountered here and there, then he can form his own judgment. The more we force ourselves to look at the world and tell things the way we found them, the more we equip ourselves with a sense of fact and prepare ourselves for imaginative insight. Those who want to prepare themselves for imaginative knowledge should, above all, get out of the habit of thinking that they have to say, “I see things this way or that way” with every experience. They should consider it unimportant what they can find about things and should endeavor to be only the tool through which things or facts speak.

If we bear this in mind, we shall realize that one essential virtue, truthfulness, is one of the right preliminary means for a methodical training for the knowledge of the higher worlds. We shall not be in the least embarrassed to doubt that a proper training for the knowledge of higher worlds is morally beneficial, or at least must be. Indeed, the matter can be presented from yet another point of view. One can assume the case of someone who does not prepare himself for the higher worlds through the truthfulness just described. Then, if he only undergoes the appropriate soul training, the appropriate exercises, the slumbering powers of his soul can indeed be awakened, and in the end he can be brought before an imaginative world. But what is this world then? This world is then nothing other than the mirror image of his own being. And because the moment you look away from the sensory world, when you also look away from the mind that is tied to the brain, you have this imaginative world as something real in front of you, regardless of whether it expresses something real or whether it is only the mirror image of the nature of the person who has it, then anyone who is not properly prepared by truthfulness will also have an “imaginative world” in front of them, because it pretends to be a real one and yet is only the mirror image of one's own soul, of one's own inner being. This world is then a constant temptress of untruthfulness. Therefore, one can say that someone who does not penetrate the spiritual world through the practice of truthfulness puts himself in a situation where temptations to untruthfulness and lies are constantly present in his surroundings when he perceives in the supersensible world. From this the conclusion must be drawn that every ascent into the supersensible world must be connected with the cultivation of the virtue of truthfulness, with the cultivation of the sense of fact above all. For only when we have a sense of fact, a sense of the context of facts in the physical world outside us, can we educate ourselves to be truthful.

In a similar way, the same thing applies to inspiration, only in this area it becomes even more vivid and meaningful. Through inspiration, the spiritual realities that are present in our environment begin to speak to us, as it were; they reveal their essence to us. We do not hear them through voices and sounds similar to those of the external world, but we hear them spiritually.

Now another preparation is necessary so that the person does not merely perceive what his own being reveals to him, but so that he gets to know an objective, real world. For this, it is necessary to enhance a very special virtue of the soul. Such things can only be ascertained through experience. Anyone who wants to attain inspiration must develop the virtue of moral courage, steadfastness, and fortitude, in a higher way than is necessary for the ordinary world. For only someone who has moral courage, who does not shy away from anything that may endanger his own personality under certain circumstances, will be able to withstand what speaks to him through inspiration from the spiritual realities. And anyone who has developed too little strength of mind and moral courage before entering the spiritual worlds will very soon notice – or rather, he will not notice it so easily, but others who understand something of the matter will notice it – that although certain things from the spiritual world speak to him, all that speaks to him is only an echo of his own being. Because his soul is not strong enough, because it does not have full support in itself, it cannot keep what it is, but radiates it, and what it itself is comes back to it. A soul that is not prepared for inspiration by moral courage will very soon present itself as one that hears something like 'spiritual voices', but these spiritual voices will be nothing other than what it carries within itself, which is only an echo of its own being. When such a soul then comes up with the fact that it is so, then it will be all the more depressed by what comes to it from the spiritual world. So we see that again an essential quality of the soul, a quality which cannot be denied the moral character, must be strengthened and fortified if this soul wants to penetrate into the supersensible world: moral courage, fortitude. This is necessary as a preparation for real inspiration. From this it can easily be deduced that it is above all necessary to strengthen one's moral courage in the physical world before one wants to become a spiritual researcher, so that the soul can really perceive the revelations of that which is given through imagination, also through inspiration.

Many a person who did not understand the matter thoroughly enough believed he could rely on the moral courage of this or that soul, and then gave the soul the means to ascend into the supersensible world. After some time, they met the soul — and it betrayed nothing but that it reflected only its own nature, which it interpreted as “sounds” and “words”.

Thus, spiritual training is intimately connected with the increase of moral strength, and therefore every correctly imparted spiritual training will, above all, work towards strengthening and stabilizing the moral strength. Therefore, wherever you find a description of the methods by which one can penetrate into the higher worlds, for example in my writing “How to Attain Knowledge of the Higher Worlds,” you can also find indications of the necessity of strengthening the moral power. For the moral power must not remain as it is in the ordinary life of the physical world, but it must be increased and strengthened.

What is necessary in this respect becomes particularly evident to us when we turn to intuition, through which the soul of one who has become a spiritual researcher is able to empathize with the innermost being of another spiritual being or another spiritual fact. We shall find that it becomes almost impossible to really put oneself in the place of other beings after the spiritual training if one has not already taken care here in the physical world to increase what one might call one's open interest in everything that surrounds us, free, open interest. All narrow-minded closed-mindedness of the soul, all hiding of the soul within itself, everything that does not want to direct the attention of the soul to compassion and sharing in the joys of fellow creatures and of everything that already surrounds us in the sense world, all this keeps the soul from coming to true intuition, to true knowledge of higher beings when it has ascended into the spiritual world. And here we are in the realm where our considerations touch on what Schopenhauer calls his “Foundations of Morality”.

Schopenhauer was by no means a spiritual scientist in the sense in which spiritual science is meant here. Therefore, for him too, the soul, when it descends into its depths, does not separate in such a way that it develops a trinity of powers corresponding to the three stages of knowledge — imagination, inspiration, intuition — but rather everything merges for him. The “soul” is a nebulousness of all the powers living in its depths. Thus Schopenhauer cannot dissect the moral virtues, either, the development of which must be the preparation for a spiritual education: a sense of fact as the basis of the virtue of truthfulness for the imagination, fortitude as the basis for what leads to inspiration, and the third - which Schopenhauer thoroughly discusses - that slumbers in the depths of the soul and that one can call general interest in the environment and surroundings. But Schopenhauer draws attention to something else, and here he is, in a sense, deeply ingenious. He draws attention to what is in fact one of the few soul qualities and soul impulses that already show in the physical world how an underground connection, as it were, exists directly between soul and soul. Schopenhauer draws attention to compassion, one could better say to sympathy. One need only mention the word compassion, compassion, of which Schopenhauer says that it must be present in every soul that can be called moral, and one will feel, firstly, that compassion touches something that is in fact connected to the innermost moral impulse, to that which can really establish morality. On the other hand, one will feel that with the word compassion one has touched something that is an intuition already present in the physical world, a putting oneself into the other soul. For anyone who can look at the world sensibly, proof that there is a physical connection between soul and soul, proof that the spirit with its powers exists between soul and soul, is what can be designated by the word compassion.

Schopenhauer is right to call compassion – and many others who have looked into these things have done the same – the real mystery of the human soul, which can already be observed here in the physical world. For there is something infinitely profound when a soul, enclosed in a body, feels something that makes another soul rejoice or causes another soul to suffer, so that in the passing of the forces of one soul to another, a kind of spiritual mystery is already present here in the physical world. That is why Schopenhauer says: No matter how much morality is preached, it is based on the life of one soul in another soul. Morality is only based on compassion or pity. Therefore, it is quite true to say that there is as much morality in the world as there is compassion. Schopenhauer was right to point out that it would be unbearable to hear the sentence: “This person is virtuous, but he has no compassion.” Schopenhauer means: Everyone will feel the impossibility that such a sentence could be pronounced, that virtuousness and lack of compassion could be combined in one soul. So Schopenhauer thinks it is unbearable to hear the sentence: “He is an unjust and malicious man, yet he is very compassionate,” although one can say that the inner workings of the human soul are sometimes so confused that one can also experience this, how someone can undoubtedly perform very bad, unvirtuous deeds and yet develop a certain feeling, for example, for pigeons and similar animals. On the whole, however, it can be said that Schopenhauer touches on the depths of the moral justification here when he speaks of compassion.

If one speaks in terms of spiritual science, then one must expand the principle of compassion somewhat, and then what appears before our soul is what can be described as sympathetic interest, as sympathetic attention for everything that happens in the environment around us. For true, inner interest in a joy that is experienced is not felt by a person who cannot experience this joy, and true, deep interest in the suffering of another being is not felt by a person who cannot suffer with it. In many respects, compassion, empathy and interest coincide. To have real, true interest is to have love. Because you cannot have interest without having love in the true sense of the word, without having compassion.

Now the right preparation for intuitive knowledge here in the physical world is the one that aims to strengthen the soul by getting the soul used to taking an interest in everything that lives, breathes and is, to being able to pay attention to everything that surrounds the soul. The deeper our interest can be, the better we prepare ourselves as spiritual researchers for the intuition of the higher worlds. Therefore, it can be said that, especially for spiritual science, the radiance of compassion in the physical world appears as a reflection of the fact that the deep forces of the soul that lead to intuition can only develop truly and correctly if the soul prepares itself for this through a real interest in the world around it, that is, through love and compassion.

Thus we see everywhere that the right way to train the mind is inseparable from that which is at the same time the most important moral virtue of man. For in loving with interest, in attentively looking at all suffering and all joy, at all being in general, in the soul's steadfastness of character and in truthfulness, lie, so to speak, the most significant, indeed the most fundamental moral virtues. Anyone who wants to understand any virtue, for example a virtue such as loyalty undoubtedly is, will easily be able to get to know it as a special form of steadfastness. A person who is steadfast will also know how to be loyal in the appropriate way. All virtues, one might say the scope of virtues, will be traceable in a certain principled way to these three qualities of the soul.

Now, if the relationship between spiritual science and morality is to be described, it must also be pointed out how man, when he really arrives at the contemplation of the spiritual world, whether through spiritual training or whether he merely accepts what spiritual research offers him, comes face to face with a world that makes very special demands on him, demands that will certainly encompass what the soul needs in terms of confidence, hopes, strength and so on. But there comes a point when the soul is face to face with itself, when, in full self-awareness, it has stepped out of its personality, as it were, and entered a world that no longer contains only its personal interests and intentions. On the path to spiritual research, our soul comes to the point where it faces its personality, where it faces the being that it has been up to now. It has already been pointed out that in spiritual research, this confrontation with the being that one has been up to now is referred to as the encounter with the Guardian of the Threshold, the threshold that separates the supersensible world from the ordinary physical world. It is only with this Dweller of the Threshold that one realizes what one is, what one has hitherto called one's personality, one's interests, what one has willed, what one has felt as something connected with sympathy or antipathy. All this confronts one like an alien being, emerges from within. One looks at it like an alien being and learns to say: “You have spoken all this so far. Now you have it before you, and it shows itself to you as a different being; you are beside yourself. It is the same with the feelings, with the will of the human being in the moment of meeting the Guardian of the Threshold. When one experiences this, one also knows how strong all the magnetizing forces are that draw one to the personality that one was and that one must actually leave.

That is the significant experience, here earlier called distressing, that one realizes: Yes, one must let go of oneself, but this being that one was, that one is facing, does not want to let go of one, it draws one to itself with a hundred and a hundred forces. And if you succumb to these forces, you cannot free yourself from what you have previously called “yourself”, and so you cannot enter the spiritual world. By getting to know yourself, you get to know the bond between the higher world, between the higher powers of knowledge that are always dormant in man, and between what you are in the physical world. Theoretically speaking, this breaking away from oneself could appear easy. When this event is experienced, not only experienced through schooling of the mind, but experienced through what man can recognize through schooling of the mind, then it becomes apparent that these magnetically acting forces cannot be overcome so absolutely by judgment, but that with the breaking away from oneself, the strength of the fettering forces also grows, so that one feels: Everything that wants to pull one back becomes stronger the more one breaks away from oneself. One notices more and more what draws one to the ordinary personality, and one also notices more and more how necessary it is to have gained strength beforehand to resist these magnetic forces. That is to say, one must actually precede the actual entry into the spiritual world with such a strengthening of the soul's powers in the good, in the moral, such a leaning towards what the spirit demands of us, that one can resist the temptations of the lower personality with a stronger power than is necessary in the physical world.

Thus one becomes aware only when one stands before the characterized harrowing event, how every approach to the spirit is at the same time an approach to moral demands. Thus one has again through experience something that justifies Plato, the great Greek philosopher, when he calls the divine “the good”. When we are confronted with natural phenomena, we will gain a more accurate judgment of them the more we refrain from moral judgment of them. Who would want to judge a salt crystal or a plant that is stunted in its development morally because of that? In the ordinary physical world, the natural and moral world order converge, so that one only senses the depth of the moral world order when one realizes that one is only really admitted to the spiritual world with moral strength. Therefore, it is considered a principle of the spiritual world, and this is again an experience: anyone can come to the Guardian of the Threshold; only those who pass him through their moral strength can pass him. But anyone who only gets as far as the Guardian of the Threshold and then has to go back, will then have a spiritual world before him that is only the mirror image of his own inner world. So someone can believe that he has a whole spiritual world before him, and can also fool other people with what he thinks he has before him as a spiritual world. And other people can believe that it is a spiritual world that corresponds to the truth. If he has not been able to pass the Guardian of the Threshold through his moral strength and through his moral state of soul, then his spiritual world is not permeated by truth, not by objectivity. Therefore, it will be self-evident that every real knowledge of the spiritual world will give such a presentation of the spiritual conditions that, through the way it is presented, not only preaches morality in the soul, but also justifies morality.

This is especially evident when we consider what has been frequently presented here from the most diverse points of view as a necessary insight of spiritual science: the life of the human soul through repeated earthly lives. Everything we are in one life forms the causes for the qualities we have in the next life. And the way we are in one life is determined by the qualities we carry within us, the effects of previous earthly lives. A soul that does not develop a sense of fact will, through this lack of sense of fact, prepare such causes that in the next life form the predispositions for a soul that shows a predisposition for untruthfulness from the outset. Untruthfulness, so to speak, practised by such a soul life, produces predispositions for untruthfulness for a next life on earth. Truthfulness alone, practiced in a soul life, produces the ability for the next earthly life, in the external talent for truthfulness, so that if one shows truthfulness as a necessary preparation for spiritual training, at the same time one points to something that, beyond death, for the next earthly life, makes the soul more moral than it was before.

If, instead of fortitude, instead of moral courage, a certain inner indifference develops in the soul, a certain inner lightness, a certain shrinking from the need to face the truth in the soul, from the need to assert what one has recognized as true and right , then, because this affects inspiration, a soul in which this education to fortitude is neglected will, through this very life, as it were, create causes that have an inspiring effect in the next life and make the soul there a self-seeker, an egoist. Selfishness in one's life is, as it were, inspired by the previous life, in that moral courage did not prevail in the soul in the latter life. And practicing indifference to the outside world, lack of interest, inattention, selfishness, has the effect of sending, as it were, an intuition of this present being to the next embodiment , into the next incarnation, and intuit this in such a way that the next life bears the fruits of it, that is, that it then already produces an alienation from the environment in its predispositions, a disconnection from the environment.

But what does it mean in the human soul to be 'alienated from the environment'? Oh, it means a great deal. Those who are alienated from their environment, who are not adapted to it, are affected by it in such a way that it makes them constantly ill, and this then affects not only the soul but also the body. Pathological, unhealthy tendencies are sent into a following life, as if by intuition from a previous life on earth, because the soul goes through life without interest and inattentively. Whatever is more soulless in an embodiment - a lack of interest, a lack of compassion for the world around us - goes deeper into the next incarnation, into the physical being, and appears as unhealthiness.

Thus, when we consider the moral foundations of the human soul in a spiritual sense, we see that we are actually touching on what is active in this human soul, what is present in it as impulses, in that the soul lives its way from one life to the next and builds up the new life according to what it has brought with it as causes from the previous one. Thus morality becomes the formative power from one life to the next, and we preach not only morality, but we show what morality does, how it works as a power in the human soul, and then indeed all those objections that are sometimes raised with an apparent right against spiritual science fall away. It is often said that when spiritual science speaks of repeated lives on earth in the sense that karma will balance out in a future life the joy or suffering a person has experienced, it is based on a certain selfishness. But if we do not quibble over words, but look at the essential point, if we do not merely want to preach morality but to found morality, then it must be said that in order to become ever more moral, the soul must become ever more perfect, that is, the inner impulses for its perfection must be shown. It must therefore be shown how moral impulses are related to the perfection or imperfection of the soul. If, then, the aim is to show the relationship between spiritual science and morality, then we can say: this spiritual science is most certainly justified before the justified demands of morality, because it must incorporate the moral demands into its most significant demands. Indeed, it justifies in a certain way those impulses that prevailed with a thinker such as Plato, who designated the divine-spiritual as the “good”, by showing how the spiritual can only endure what is good, that is, it must be intimately related to what is good.

Thus spiritual science may be regarded as something that contains within itself, not in an external way, but in an internal way, the principles on which morality is based. And in addition to much else that we shall have to speak of in the next lecture, spiritual science has much to give to man for the inner support of his soul, for the health of his soul, for all the strength he needs for work, for the security to hold one's own in the outer life and to penetrate to what one's task is, to all this spiritual science can add something that is an important addition to the conception of human life, that is to satisfy the human soul. At the beginning of this lecture, we pointed out how morality and moral judgment point to those depths of the human soul where the soul stands in holy awe of the other soul because it is aware of the difficulty of penetrating to where the moral impulses lie in the soul. If we have seen, then, that he who speaks of moral principles in life touches those unknown depths of the human soul, before which we must stand with the highest respect, then we must say that any unauthorized intrusion into this human soul is itself immoral. If morality presents us with each of our fellow human beings in such a way that we immediately sense that we we stand with the moral judgment before the depths of his soul — so spiritual science shows us that these depths of the human soul, when they are strengthened, when they are strengthened and made firm, do indeed lead up into the objective spiritual world, only then making the soul a fellow citizen of the spiritual worlds.

That, then, which we regard with awe in our moral judgment, proves at the same time to be the only thing that actually has the “passport” to cross the threshold behind which the spirit rules with its secrets. But that draws our attention to the nature of the human soul, to the kinship of the human soul, where it takes hold of itself in its depths, with the good spirit. And this is something that life makes understandable to us in that deep sense, that we must then say to ourselves – even where we cannot agree with the moral behavior of a human soul that comes to meet us, even where we must harshly condemn its behavior – that we may say to ourselves, by looking at the human soul's passage through repeated lives: Yes, even in the depths of the human soul, which we may even, justifiably, morally condemn, there lives something that makes it akin to the spiritual world, if only it wants to penetrate into its depths and become aware of the sources of morality in its depths!

Thus, the spiritual-scientific view of morality reconciles us with what we can call the true value of the human soul. It puts the words into our mouths that allow us to accept, in the face of much that we need – in the strength of joy and abundance, in the strength of spirit and soul, in the consolation for many of life's sufferings – that there is much in every situation of the human soul, even if this soul is not aware of this or that, where the soul may say of itself: However hidden it may be, there is something in me that professes good! And this contributes most when the soul needs strength to sustain itself, contributes most to the strength of life and to the strength of work, when the human soul, despite many aberrations in the moral realm, can still say to itself – and it can say this to itself when it recognizes itself through spiritual science – what Theone says in the drama 'Helena' by the Greek poet Euripides:

I want the good of nature, and love it,
because I must respect myself.

This winter's lecture series sought to characterize the spiritual movement from various perspectives, which is supposed to be the attempt to lead the human soul through immersion in its own essence to those insights that it must long for with regard to the most important riddles of existence and life. An attempt has been made to show how, in a completely natural way, by considering present or emerging intellectual currents, spiritual science will show itself to be the right instrument for guiding the human soul into the realm of spiritual knowledge in a way that is appropriate to the present and the near future, in accordance with the laws given by the development of the human spirit. At the same time, as an undertone of these winter reflections, we have always tried to let it be heard what achievements and results spiritual life and spiritual striving have brought to humanity in the nineteenth century. For one can truly say that, given the way in which spiritual striving and spiritual life in the nineteenth century has seized humanity, and how this humanity has brought about the great triumph of material existence, it would seem a hopeless undertaking if this spiritual science, as it is meant here, had to rebel against or reject the justified demands of natural science or, in general, the intellectual results of the nineteenth century.

So it may perhaps be appropriate to end this lecture cycle by taking a look at what we can call the spiritual heritage of the nineteenth century, in order to perhaps be able to point out, by considering this spiritual heritage of the nineteenth century, how natural the spiritual science meant here is for the current development cycle of humanity.

What does this spiritual science of the soul attempt to be? It attempts to be a realization of the soul's origin in the spiritual; it attempts to be a realization of those worlds, those supersensible worlds, to which the soul belongs as a spiritual being, quite apart from the fact that this soul lives within the physical-sensory world through the tools and instruments of its body. It thus attempts to prove this soul to be a citizen of the supersensible worlds. It attempts to show that the soul, when it applies those methods often spoken of here during the course of this winter, can achieve such a development that powers of recognition are awakened in the soul, which otherwise hardly resonate in a person's life like an undertone of this life, but which, when unfolded and developed, really place this soul in the worlds to which it actually belongs with its higher being. When the soul discovers these powers in itself, it comes to recognize itself as an entity for which birth and death, or, let us say, conception and death, represent boundaries in the same sense that the blue firmament of heaven represents boundaries for the soul that recognizes in the spirit of natural science since the dawn of modern natural science, roughly since the work of Giordano Bruno and those who were like-minded to him. As the soul becomes aware of the forces slumbering within her, something similar happens in her for the temporal-spiritual as it did for the outer knowledge of the spatial-material in the time of the dawn of modern science, when, for example, For example, Giordano Bruno pointed out that this blue vault of heaven, which for centuries and centuries was thought to be a reality, is nothing more than a boundary that human knowledge sets for itself through a kind of inability and which it can transcend if it understands itself.

Just as Giordano Bruno showed that behind this blue vault of heaven lies the infinite sea of space with the infinite worlds embedded in it, so spiritual science has to show that the boundary set by birth and death or by conception and death only exists because the human soul's capacity is limited in time just as it once limited itself through the blue vault of heaven in space, but that when infinity can be extended beyond birth and death to the conception of the spiritual facts in which the soul is interwoven, the soul recognizes itself as permeating through repeated earthly lives. So that the soul's life on the one hand flows in the existence between birth and death, on the other hand in the time from death to a new birth.

If we go out with our view into the temporal-spiritual expanses, as science has gone out into spatial expanses, then the human soul recognizes itself by stepping out of the life it has gone through between death and the last birth, into the life between birth and death, both as co-creator of the finer organization of its own body and as creator of its own destiny. Furthermore, it has been said – this has perhaps been less touched upon this winter, but it has been in previous years and can be read about in spiritual-scientific literature – that the soul, when it grasps itself in its deeper powers, also traces itself back to the times when life in physical forms of existence began; that it can trace itself back to those times when it was already there before our earth planet took on its material form, before the earth as a material form itself emerged from a purely spiritual primal being, in which the human soul was already present in its first form, even before the emergence of the natural kingdoms surrounding us, the animal, plant and mineral kingdoms. And again the prospect opens up of a future into which the human soul has to enter when the earthly embodiments have been fulfilled, into which it will then pass into a purely spiritual world that will replace the earth; so that one can look can look forward to a future in which the human soul will enter, will enter purely spiritually, so that it will have to bring the fruits of earthly life forms to what it will achieve again as a spiritual kingdom, as in a primeval state. But it will not achieve it in the same form as it started out, but with the result of everything that can be acquired in earthly embodiments.

When the soul takes hold of itself in such a way that it condenses with the forces slumbering within it, then it also recognizes itself in connection with worlds that are the source worlds themselves opposite our earth planet; it recognizes itself as a citizen of the entire universe. From the successive earth-lives of the individual soul, spiritual science can take the upward surge to the successive lives of the planets, and even of the suns in the universe. The method is therefore one that consists in the soul's self-education to its deepest powers. The result is the realization of the origin and direction of the soul's life, the realization that the first is spirit, to which the soul belongs, that it is spirit that lets matter emerge from itself and brings it into its forms, and the most important form, which interests us most in our earthly existence, is the form of the human body. This realization will therefore have to become part of the consciousness of humanity in the near future: that spirit is the first and the highest, that spirit releases matter out of itself, just as water gives rise to ice out of itself, that spirit is what gives its outer form to the human body, that spirit with the spiritual activities, facts and entities of the world, and that the human soul is a citizen of this world of spiritual facts and entities, which release all external material existence from themselves, pouring it into the corresponding forms that then make up the visible universe around us, which can be perceived by the senses. This is how I would briefly characterize what can be the method and what the result of what is called spiritual science here.

This spiritual science is only just beginning in our present time. It has often been emphasized that it must seem quite understandable that enemies and opponents of this spiritual science are still rising from all sides today. This must seem understandable, especially to those who stand on the ground of this spiritual science themselves and, so to speak, know its whole character in relation to the rest of the cultural life of the present day. It is not surprising that this spiritual science finds enemies and opponents, that it is seen as fantasy, as reverie, perhaps sometimes as something even worse. It would be more surprising if, given the nature of this spiritual science, there were already more voices of recognition and encouragement in the present than is the case. For it seems very much as if not only the results of this spiritual science, but also the whole way of thinking and imagining, as it had to be practiced here, contradicts all habits of thought and all modes of imagination that have arisen for humanity precisely through the legacy of the nineteenth century. But it only seems so. And it may be said that this appears most to those who believe that they must stand on the firm ground of this heritage of the nineteenth century, that they consider only a materialistic way or a materialistically colored way of looking at the world to be compatible with this heritage of the nineteenth century.

What the spiritual scientist himself must recognize as this spiritual science does not seem to contradict the legacy of the nineteenth century at all.

At the turn of the eighteenth and nineteenth centuries, the great philosopher of the West, Johann Gottlieb Fichte, was writing his famous work “The Destiny of Man,” which is a testament to the hope for what the human soul can achieve inwardly and what it can become when it becomes aware of its powers and uses them. If you follow how he expressed himself to his most intimate friends and close associates while working on this writing, it is that he was able to glimpse into the deepest secrets of human cognitive and religious feeling. When one then goes through this writing, one can be fascinated by a kind of self-testimony, which in this writing the human soul seeks for the sake of its security, for the sake of its hope. In the first chapter, Fichte assumes that the knowledge gained through the external observation of nature and the physical world is basically only an external appearance, hardly that which one could seriously call a dream. how the soul takes hold of itself, takes hold of itself in its will, how it becomes certain of its own existence, then one gets an impression, which can be characterized something like this, even more through the individual explanations of this writing than through the whole context in which it is placed. This human soul has tried to pose the question: Can I stand before myself if I have no trust in all the knowledge that presents itself to me through my senses, and even through the contemplation of the external intellect? — In the style of his time, Fichte answered this question affirmatively in a grandiose way. What is impressive about this writing is precisely what it can become for the soul through the nature of the language, through the inwardly secure tone, which is so secure despite the renunciation of outwardly apparent knowledge.

Now, this writing is right in the middle of a striving of Western intellectual life for the sources of human confidence and human knowledge. The period in which Fichte aspired to such a powerful way of grasping the human soul was followed, so to speak, by the heyday of philosophical endeavor. What Fichte himself tried, what Schelling, Hegel and Schopenhauer tried, what was attempted in the field of philosophy in the first third of the nineteenth century to penetrate the secrets of the world with the power of human thinking , all this worked – however one may feel today about the results of this intellectual upsurge – through the way one felt in this striving, how one willed, grandiosely on every feeling and sensing human soul.

If you let yourself be influenced by Schelling, you might say, you would gain from an understanding of the world that is made secure by intellect but then becomes more imaginative. It is a world view that could really carry him beyond all material things into the spiritual evolution of the world. If you then move on to Hegel's striving of thought, which to penetrate into the innermost being of things through the power of thought alone, so that Hegel wanted to make clear to the human soul that in the power of thought it has the sources into which all the powers of the world flow and in which one has everything to grasp oneself, so to speak, in the eternal — then one sees a powerful struggle of humanity. One need only consider the hope and confidence that were attached to this powerful struggle.

And again, if one turns back, one might notice something that can somewhat enlighten the deeper observer of this entire epoch, of which we have now briefly spoken, about its origin. Thus, if we look back to the year 1784, we find a small, characteristic essay by Kant entitled “What is Enlightenment?” Its almost pedantic style does not always allow us to see how deeply the sometimes quite intellectual thoughts of this essay are rooted in the whole struggle of the human soul in modern times. “What is Enlightenment?” This question was posed by Kant, the same Kant who was so moved by the often chaotic but nevertheless powerful striving of the human spirit, as it came to light for example in Rousseau, that when he – which is more than an anecdote – could not keep still, but disrupted his entire daily routine and went for a walk at a completely irregular time (Kant, after whose walk one could otherwise set the clock) in Königsberg! But we know how Kant's soul was stirred by the freedom movement of the eighteenth century. This then, when we take this little writing in our hands, comes across to us, one might say, quite monumentally, in the sentences that we read there. Enlightenment, Kant says, is the emergence of the human soul from its self-imposed immaturity. — Dare to use your reason! This sentence is taken from Kant's writing of 1784. One really appreciates this sentence: Dare to use your reason!as well as the others, especially when one realizes that they express something like the human soul coming to itself for the first time in a certain sense. Let us try to see these two Kantian sentences from his essay of 1784 in their true light, using a simple thought.

Cartesius, who as a philosopher did not precede Kant's work by very long — if we consider this “not very long” in terms of world development — went back to a striking and significant sentence. He pointed the human soul to its own thinking and thus did the same again that Augustine had already done in the first Christian centuries. It sounded like a keynote of Descartes's soul life when he said: “I think, therefore I am,” and in saying this he was saying something that Augustine had already said in a similar way: You can doubt the whole world, but by doubting you think, and by thinking you are, and by grasping yourself in thinking you grasp existence in yourself.

A person of sound mind cannot, according to Cartesius, possibly recognize himself as a thinking soul and doubt his existence. I think, therefore I am – this was, despite the fact that Augustine had already formulated a similar sentence, nevertheless something extraordinarily significant for the century of Cartesius and for what followed in the eighteenth century. But if we follow Cartesius as he goes on to build a worldview, looking further from this sentence as a basis, then we see that he takes up everything that has been handed down from centuries of tradition. One sees how his thinking, with what wants to arise from the human soul itself, stops at the traditions brought together from the centuries, at the spiritual truths, at the questions about the fate of the human soul after death and so on. Cartesius stops at the actual spiritual truths.

When you consider that, it becomes clear what it means that the Kantian sentences resounded in the middle of the Age of Enlightenment in the eighteenth century: Enlightenment is the stepping out of the human soul from its self-imposed immaturity, and: Dare to use your reason! That is to say, people have now dared to trust the human soul with the power to reach the sources of its existence, to reach the sources of its strength through its own power, through its own greatness. This is precisely the characterization of Kant's statement, and it is proof of it.

From there everything that is contained in the bold sentences of Fichte's writing started, from there started that bold thought work that stands so grandiosely in the philosophy of the Occident from the first third of the nineteenth century. If we consider this upsurge of the human spirit, which we do not want to consider today in terms of the truth or falsity of its content, but in terms of what the human soul hoped to gain from it in terms of inner confidence and certainty of hope, and if we turn our turns one's gaze further into the mid-nineteenth century, one is perhaps touched by a word of a man like the writer of the history of philosophy, also the independent philosopher, but especially the biographer of Hegel, Karl Rosenkranz. In his preface to his “Life of Hegel” (1844), he writes: “It is not without melancholy that I part from this work, since one would hope that one day there would be a coming to be, not just a coming to be of the becoming! For does it not seem as if we of today are only the gravediggers and monument-makers for the philosophers who gave birth to the second half of the last (eighteenth) century only to die in the first of the present?” From such a statement, one feels perhaps more than from other descriptions how around the middle of the nineteenth century the whole splendor of philosophical endeavor had quickly faded from the turn of the eighteenth to the nineteenth century and from the first third of the nineteenth century.

But another splendor arose immediately. While in the 1830s and 1840s the splendor of philosophical intellectual life quickly faded, a new confidence arose, one might say a new bliss of hope. This had already been prepared by the great scientific overviews of a physiologist like Johannes Müller and by everything that people like Alexander Humboldt and others have done. But then came such significant achievements as the discovery of the cell and its effect in the living organism by Schleiden and Schwann. This marked the beginning of a new era of the splendor of scientific knowledge. And now we see, in what has been done, all that will indeed shine immortal in the evolution of the nineteenth century. We see how the great achievements of physics follow on: in the forties, the discovery of the law of the conservation of energy and of the transformation of heat by Julius Robert Mayer and by Helmholtz. Those who are familiar with contemporary physics know that it was only through this discovery that physics became possible in the modern sense. We see how physics is led from triumph to triumph, how the discovery of spectral analysis by Kirchhoff and Bunsen draws attention away from the material conditions on Earth and towards the material conditions in the heavens, by recognizing how the same substances are revealed in all the conditions in the heavens. We see how physics arrives at combining its theoretical foundations with the practical application of its principles, how it succeeds in penetrating into technology, and how it changes the culture of the Earth planet. We see natural fields such as electricity and magnetism, by connecting them with technology, stand as something great. We see the most highly developed future prospects joining the contemplation of the living, the organic, which was given by Darwin and in its further developments by Haeckel.

We see all this incorporated into the spiritual life of humanity. We see how Lyell's research from the beginning of the nineteenth century is followed by today's geology, which attempts to give a picture of the course of events on earth in a material sense. We see how grandiose attempts are also being made here to integrate the origin of man into the processes of the earth by means of purely material laws, to connect the biological with the geological. But all that has taken the place of the power of thought in the first third of the nineteenth century has not only deeply influenced theoretical worldviews. For if that had been the case, one could say that all this initially took place as if on a kind of upper horizon of intellectual development; but below that is the horizon of the rest of the population, who do not concern themselves with it. No, there is nothing in the development of mankind into which his instincts have not driven, which has now been sketched with a few cursory lines. We see it stretching everywhere into the mysterious formations of this spiritual path of humanity.

The human soul itself, in its innermost being and existence, has by no means remained untouched by what has taken place there. What took place there could be summarized, so to speak, characterizing the legacy that the nineteenth century left us, for example in a soul that was still allowed to listen to what came out of Fichte's mouth, which is contained, for example, in his writing “The Destiny of Man”. Such a soul would have had certain feelings and emotions about its own nature, about the way it can experience itself. This inner structure in relation to the experience of oneself at the beginning of the nineteenth century would present itself quite differently if we consider a soul that, I do not want to say, adheres to a materialistic creed, but which, with open senses and with interest, devotes itself to everything that legitimately flows from the heritage of the nineteenth century. This human soul has not remained untouched in its innermost being by what is unfolding around it in the expansion of the big city centers, has not remained untouched by the cultural achievements that stand as an embodiment of the new spiritual life, that spiritual life that has been gained from the contemplation of the new laws of the mechanical world order. From these views, which, so to speak, prove that the universe and its laws are to be regarded in a similar way to the laws that also govern machines and locomotives, a soul was still free to devote itself wholeheartedly to a work such as Fichte's “The Destiny of Man”. It has been rightly emphasized that this human soul had to undergo its transformation under the influence of all that has necessarily emerged as a material cultural result of the way of thinking, feeling and sensing that was characterized by the way it was transformed in the nineteenth century.

Consider the individual symptoms that have emerged as a result of what nineteenth-century scientific thought has delivered. Think of how the painter in earlier times stood in front of the canvas, how he mixed his colors, how he knew that they would hold; because he knew what he had mixed into them. The nineteenth century, with its great achievements and advances in technology, instructs the painter to buy his colors. He no longer knows what is presented to his senses, he does not know how long the splendor that he creates on the canvas will last, how long the impression will last. Yes, it is only under the influence of technology, which has emerged from the achievements of natural science, that we have today what we have today as public journalism, as our modern newspaper system and everything that makes an impression on the human soul, which, above all, has changed the whole pace of the human soul, and with it the thought forms, the whole influence on the feelings and thus also the structure of the feelings. Not only must we remember how quickly things come to man today through the achievements of modern technology, but we must also point out how quickly what the human mind achieves reaches other human minds through journalism, and what abundance reaches the human mind.

Now compare what a person can learn today through this journalism about what is happening in the world, and also about what the human mind is exploring, with the way he could learn about all the events at the beginning of the nineteenth century. Take a mind like Goethe's! We can look at him precisely because of the careful way in which his correspondence has been preserved, we can almost know what he did from hour to hour, we can know what he talked about and did with this or that scholar. Through this, the achievements of human intellectual life slowly flow together in his lonely Weimar room. But the central figure of Goethe was necessary for this to happen, which anyone can do today through journalism. But that changes the whole human soul, the whole position of the human soul in relation to the environment.

Let's approach something else. Today we write books or read books. Anyone who writes a book today knows that it will no longer be readable after about sixty years if it is printed on the paper that is the result of great technological advances, because it will have disintegrated. So, if you are not under any illusions, you know how much what was done in the past differs from what is available today.

In one lecture of this series, I tried to characterize a mind that, although it is connected to the whole spirit of the first half of the nineteenth century, is nevertheless a mind of the second half of that century: Herman Grimm. We have seen that he presents himself as a custodian of the heritage of the first half of the nineteenth century into the second half. But anyone who reads Herman Grimm's art essays with inner understanding will notice two things, among other things. In his work, even in the most valuable essays, a certain school resonates that he went through, a school that can be heard resonating in every essay. He was only able to undergo this schooling because, relatively early on, by what is called chance, he came into contact with a great mind, that of Emerson, a great preacher and writer who was a preacher and writer of world views not in the sense of older times, but in the most modern sense. Try to visualize Emerson, to immerse yourself in him, and you will find that a nineteenth-century spirit stands before us. Try to feel the pulse of the thoughts that arise with the coloration and nuance of the nineteenth century, even when they refer to Plato the philosopher or Swedenborg the mystic. No matter how unprejudiced they are, they are nineteenth-century thoughts that could only be thought in a century that was destined to make the telegraph the world's means of communication. Emerson, in particular, has a mind that, while rooted in Western culture, elevates this culture of the West to what it has become in the eminent sense. One tries to compare a page by Emerson with a page by Goethe, wherever one might open Goethe. Then try – which, however, you must find natural in the case of Goethe – to compare the image of the leisurely Goethe, still walking in the steps of the eighteenth and the beginning of the nineteenth century, with the rapidly hurrying being of the man of the nineteenth century, which continues to have an effect in the train of thought of Herman Grimm. That is one thing.

But then we saw how Herman Grimm, in his wonderful novel of the times, 'Unüberwindliche Mächte' (Insurmountable Forces), even pointed to the existence of the human etheric body or life body, as he pointed to much that has only been fully developed in spiritual science. But one can also see how Herman Grimm deals with everything artistic in a thoroughly personally interesting, outstanding way, how he is able to juxtapose more distant periods of time artistically, how he is able to give an interesting, subtle consideration of art. It is impossible for anyone who is able to see such things to think that the thoughts that form the most beautiful essays of Herman Grimm could have been written in any other age than the one in which it was impossible for Herman Grimm to travel from Berlin to Florence or South Tyrol without being in a hurry. For this is the precondition for the formation of much of his work. Imagine that someone like Herman Grimm could have said in earlier centuries: “I have always written the most important parts of my Homer book in Gries near Bolzano during the weeks of spring, because that is when I feel the effect of spring!” That something like this could be integrated into a person's life is only possible in the overall atmosphere of the nineteenth century. There we feel a confluence of what springs forth as a wonderful contemplation of art in Herman Grimm, what proves to be an immersion into the soul of the entire cultural impact of the nineteenth century, with what emanates from technology, and flowing back into it, from the triumphs of the nineteenth century.

It is impossible to understand some of the deepest things of the nineteenth century if one is unable to summarize them with what is the most important legacy of the nineteenth century: with the scientific ideas with which the nineteenth century tried to understand the world. Today we cannot but admit that something lives in our soul as one of its most important instruments, which would not be there at all without the structure of scientific thinking, as we have it as a legacy of the nineteenth century. That is one side of it, the side that presents itself to us in what this human soul has made of itself after it has undertaken what Kant so monumentally characterized when he said: Enlightenment is the human soul's emergence from its self-imposed immaturity, and: Dare to use your reason! — This tendency of the Enlightenment, that is, the use of the means of research of the human soul, went through the philosophical upsurge and into the age of natural science, just as this human soul happens to be. But how did that happen overall? From the point of view of spiritual science, we have to consider a larger context if we want to understand what has actually been expressed, if we want to understand the configuration, the structure of our soul, in which we see the will to enlightenment on the one hand, and on the other hand everything that scientific culture has given us. To do this, we have to juxtapose at least three successive cultural epochs of human development. These cultural cycles have already been referred to in the context of these lectures, in the sense of the observation that arises from an understanding of human spiritual life, which attempts to fathom how the human soul returns through the ages in successive earthly and from earlier ages to later ones not only carries over its own guilt in order to atone for it in the sense of a great law of fate, but also carries over what it has inwardly experienced in the way of cultural achievements. In the sense of this spiritual knowledge, we initially distinguish three ages. Other ages precede these three. However, there is not enough time today to go into them.

The first age of importance for us is the Egyptian-Chaldean age, which came to an end around the eighth century BC. If we want to characterize it, we can say that during this age the human soul lived in such a way that it still sensed something of its connection with the whole universe, with the whole cosmos. In its destiny on earth, it still felt dependent on the course of the stars and the events of the great universe. This age of earlier millennia is filled with reflections on the dependence of human life on the starry worlds and the great universe, right up to about the eighth century BC. The soul felt wonderfully touched when it delved into ancient Egyptian or ancient Chaldean wisdom, when it saw how everything was geared towards feeling the connection of the soul with the cosmos beyond the narrow human existence. Something that was important for feeling this connection of the soul with the cosmos in this cultural epoch was the appearance, for example, of Sirius. And important with regard to what man did for the culture of the soul, what he utilized for the soul or accomplished for it, was the observation of the laws of the heavens. Man felt that he was born out of the whole universe, felt his connection with the extra-terrestrial as well as with the earthly; he felt, as it were, transferred down out of spiritual worlds into the earthly world. This feeling was a final echo of the ancient clairvoyance from which the human soul originated, and which has been mentioned here several times. This ancient clairvoyance was present in primeval times, and man has lost it in the course of development so that he can observe the world in its present form. At that time, in the Egyptian-Chaldean period, there was still an echo of ancient clairvoyance. Man could still grasp the spiritual connection of soul-spiritual laws in all natural existence and wanted to grasp it. In a certain respect, the human soul was not alone with itself. By feeling itself on earth, it was connected and interwoven with the forces that played into the earth from the universe.

Then came the Greco-Latin period, which we can roughly estimate, in terms of its essential nature and its after-effects, as lasting from the eighth century BC to the thirteenth, fourteenth or fifteenth century AD, because the after-effects of this cultural epoch continue for so long. When we look at this age, especially at its first awakening, we find that the human soul has freed itself in a higher sense from the universe, in its knowledge, in its faith, in its recognition of the forces at work within it. In particular, if we look at the Greeks, we can see that the healthy human being, as he developed in the soul, also felt, as he stood on the earth, connected with his natural bodily being. This is what the Greek soul felt and experienced in the second of the periods under consideration. Today it is actually difficult to characterize what is meant by this. We have tried to bring it closer to our understanding in our reflections on Raphael and Leonardo da Vinci. The Greeks lived quite differently in relation to the spiritual and soul life. This was particularly the case, for example, with the Greek artist. Today, one does not even want to admit what was special about the feelings and perceptions of the Greek soul. That the sculptor, who represented the human form in the true sense, could have before him what we call the model today, that he could shape the human form according to the model, is impossible for the Greeks to imagine. It was not so. The relationship of today's artist to his model would have been unthinkable in Greece. For the Greek knew: My entire body is alive with my soul and spirit. He sensed how the forces of this spiritual-soul life flowed into the formation of the arm, into the formation of the muscles, into the formation of the whole human form. And he knew that just as they flowed into the human form, so he had to express them in his sculptures. In accordance with his inner knowledge of the nature of the body, he knew how to recreate what he himself could feel in the external material. Thus he could say to himself: I am weak, but if I developed my will, I could let it work in the formation of the muscles, in the formation of the arm, and thereby become stronger. — What he experienced in this way he poured into his figures. The contemplation of external forms was not the essential thing for him, but the feeling of being placed in the earth's culture in one's own body and soul and the reproduction of what was experienced in the external world.

But the experience of the whole personality was also in Greek culture. It is quite impossible to think of a Pericles or any other statesman as a modern statesman would be thought of. We see a modern statesman acting on general principles, representing what he thinks and wants. When Pericles in ancient Athens steps before the people and carries out something, it is not because he says to himself: Because I see it, it must be carried out. — That is not the case. But when Pericles steps before the people and asserts what he wants, then it is his personal will. And if it is adhered to, it is because the Greek has the knowledge that Pericles can want the right thing because he feels it as a personality. The Greek is a self-contained nature, he lives himself, thinking in a closed way. He can do this because, unlike the members of the Egyptian-Chaldean period, he no longer feels a connection with the gods and so on. That is only present as an echo. But what he experiences directly is that he feels his physical body connected with the spiritual soul. So that in this way he is already more alone with his soul than the man of the Egyptian-Chaldean time, but he is still connected with all the rest of nature, because his body, his flesh, has given him this connection. One must feel that: The soul in the Greco-Latin period, already more free from the general universe than in the previous period, must still feel connected with all that is in the natural kingdoms around it. For the soul felt connected with what is an extract from these natural kingdoms, the physical-corporeal. This feeling is what must be seen as the characteristic of this Graeco-Latin period, which then included the Mystery of Golgotha.

Now we see the emergence - and we are in the midst of it with our thinking and feeling - of the third period, which we have to consider. How does it differ from the Graeco-Latin period? The human soul is much more alone, because the Greek felt connected to what he was in his body, to nature. Let us place before the Greeks the possibility that they should have looked at the smallest living creatures through a modern microscope, they should have thought of the cell theory. Impossible for the Greek soul! For it would have felt, when it came to these microscopic observations, that it was unnatural and unnatural to devise instruments through which one sees things differently than they present themselves to the natural eye of the body! — The Greeks felt so connected with nature that it would have seemed unnatural to them to see things differently than they present themselves to the eye. And to make the world's things visible through the telescope would have seemed just as unnatural to him. In many respects, the ancient Greek way of thinking resembles the way a personality felt who was inspired by this way of thinking and who made the beautiful statement: What are all the instruments of physics compared to the human eye, which is nevertheless the most wonderful apparatus! That is to say, the Greek view of the world was the most natural one, the one that one gains when one arms the senses with instruments as little as possible and thus sees things differently than when man perceives nature directly, as he is placed in the environment.

Our time is quite different! In our time it was quite natural, and it came more and more to be so through the development of the spirit since the period just characterized, that what one strove for as an objective scientific picture of the world was completely separated from what lives in the human soul. Only in this way could the view arise that the truth about the human organization can only be learned by directing the armed eye at things, by examining living beings with the microscope and applying the telescope to conditions in the sky, by using an instrument that comes to the aid of the inaccuracy of the eye. But if we consider the spirit that is expressed in this, we must say that now man separates what lives in his inner being, what is connected with his ego, from his world picture. The human ego, the human self, is even more lonely and alone than it was in Greek times. If we try to compare the Greek world view with our world view, as given to us by science, we have to say: in practice, too, efforts have been made to make this world view independent of what goes on in the deepest inner soul of man, what lives and weaves and is in the human I. In the ancient Egyptian-Chaldean period, for example, the soul and the world were one for the human being's perception. In Greek times, the human soul and the human body were one, but through the human body, the human being was still connected to his world view. Now, the spiritual-soul has become more and more detached, completely detached from what it considers to be the justified content of the world view. Lonely and closed in on itself is the human soul.

Now let us consider the remarkable polarity that becomes evident to us when we move from the Egyptian-Chaldean period through the Greek-Latin period to our own. What man strives for in our epoch above all else, in contrast to the earlier Greek epoch, is to gain a scientific world picture that is independent of his soul. What also necessarily resulted is to separate the human soul from what it was connected to in earlier times, to place the soul on its own, to push it entirely back into its consciousness. In the Egyptian-Chaldean period, the human soul still directed its spiritual and soulful gaze out into the world and allowed itself to be inspired by what was in the world. Even in Greek times, people still took what suited their conception of the world and incorporated it into art. In more recent times, the conception of the world stands alone, separate from the soul experience of the human being. And yet we must say: in modern times, when the human soul has thrown itself out of the objective world view, where it no longer finds itself in the soul in that which flows mechanically and objectively outside, when it has broken the connection with the external world existence, it still wants to gain within itself the strength for knowledge, as a world view, for its entire being. It would still have been inconceivable to the Greeks if someone had told them: Dare to use your reason! or: Enlightenment is the human soul stepping out of its self-imposed immaturity. - One could speak Socratic words in Greece, but not these words, because the Greek would not have understood them. He would have felt: What do I want through my reason? At most, to gain a picture of the world. But this image of the world lives continually in me, as the world flows into my powers and my soul and spirit. It would be unnatural in the face of what flows into me to use my reason. — And the follower of the Egyptian-Chaldean period would have found the call to use his reason even stranger and even more unnatural. To the sentence: Dare to use your reason! he would have replied: Then I would lose the best intuitions and inspirations that flow to me from the universe. Why should I use only my reason, which would impoverish me in my experience, when I make use of it, compared to what flows into me from the universe?

Thus we see how the human souls that come from earlier epochs always encounter a different age. Thus they are educated, in Lessing's expression: in the Egyptian-Chaldean period, in which the soul feels at one with the world; then in the Greek-Latin period, in which the soul feels at one with its own body, and now the souls are going through the period in which they have to find themselves within themselves because they have taken themselves out of their objective world view.

We find it quite in keeping with this that this age must produce a Fichte with his book “The Destiny of Man”, and that he raises the question: What if this world view were perhaps only an illusion, a deception, only a dream? How then can the I, which now feels impoverished — that is a feeling that comes from the times — come to inner confidence? How can it find itself?

Thus we see Fichte's teaching on the I as a necessary result of the whole evolution. We see how, precisely in the nineteenth century, because of the scientific world view – as in Fichte's time, when the power of thought was still in full bloom – the I wants to create clarity through itself. And the attempts of Schelling and Hegel, following Fichte, can only be characterized by seeing in them the endeavour to gain a connection with the world through thought from the I that has emancipated itself from the world picture. But we see how, in the third of these characterized periods, the natural-scientific world picture gradually takes away, so to speak, from the I as well, by impoverishing it, all echoes with the old world pictures. Such things are usually not sufficiently observed in our time.

If we look back to one of the people who contributed in an eminent way to our scientific world view, to Kepler, who achieved so much that still has an effect on our scientific view, we find a remarkable idea in his “Harmony of the World”. He raises his gaze from the harmony of the world to the whole Earth. But for Kepler this Earth is a giant organism, alive, somewhat like a whale. At least, when he looks for an organism among the living creatures that resembles the earth organism, he finds the whale, and he says: This giant animal, on which we walk, which breathes, does not breathe like man, but in the times determined by the course of the sun, and the rising and falling of the ocean is the sign of the inhaling and exhaling of the earth organism. Kepler finds the human view too limited to comprehend how this process takes place.

When emphasizing Kepler's connection with Giordano Bruno for a one-sided view of the world, one should not forget that Giordano Bruno also repeatedly pointed out that the Earth is a giant organism that breathes in and out with the tides of the ocean. And we do not have to go back very far to find the same idea in more recent times. There is a beautiful saying of Goethe's to Eckermann, where he says, “I imagine the earth as a giant animal that has its inhalation and exhalation process in the rising and descending air and in the ebb and flow of the sea.” That is to say, the view of the earth as presented by today's geology only emerged very gradually, and another view was lost, which we can still feel resonating in Goethe and which still comes across to us very vividly in Kepler and Giordano Bruno. What Kepler, Giordano Bruno, what Goethe thought and felt, men felt quite vividly in those ancient times when the soul felt at one with the world. That this feeling of at-one-ment with the world should have grown dim in the course of time was the natural course of evolution.

If we wish to characterize what is presented here in terms of spiritual science, we arrive at the following description. A more detailed explanation can be found in “Occult Science: An Outline”.

If we look at the human soul, not in the chaotic way that modern science often does, but with the eye of spiritual science, we see that it is divided into three parts. First, there is the lowest part of the human soul, which, as one might say, still characterizes in many respects only the whole chaotic depth of the human soul, where the upper parts of human nature do not fully reach: the sentient soul. This is where the drives, affects, passions and all the undefined feelings in the soul arise. Then we have a higher link of the human soul: the intellectual or mind soul. This is the soul that already lives more consciously within itself, that grasps itself within itself, that not only experiences itself in the surges that it feels surging up from the depths in instinct, desire and passion, but that, above all, feels compassion and shared joy, and develops within itself what we call concepts of understanding and so on. And then we have that part of the soul that we can call the consciousness soul, through which the human soul truly experiences itself in itself.

In the course of human development, these different parts have successively undergone their formation. If we go back to the Egyptian-Chaldean period, it was mainly the education for the sentient soul that people went through at that time. For the connections of the great cosmos could speak to the sentient soul, and these entered into the human soul without man being aware of it. The wisdom of the Chaldean-Egyptian culture was therefore attained unconsciously. When we move on to the Greek-Latin period, we have the special development of the intellectual or emotional soul, where through intellect and emotion — we can see from this that this soul element has two parts — the inwardness is expressed, which is already more imbued with consciousness. And in our time we now have — and this follows directly from what has been described — the culture of the human soul, whereby this human soul is to come fully to consciousness in itself, that is to say, to develop the consciousness soul. This is what reached the highest pinnacle in the nineteenth century: the objective world view, which leaves the soul alone with itself so that it can grasp its self, its I, with its consciousness soul. In order to grasp the innermost essence of the human being in its inner illumination, it was necessary that the soul did not present itself to the world in the semi-unconscious way of the Egyptian world view or in the way we have described it for the Greek-Latin , but that it broke away from the world view in order to develop within itself that which had to become strongest in it, the I, the consciousness soul. Thus, in the successive earthly lives, favorable opportunities gradually presented themselves for man to develop the sentient soul, the soul of mind or feeling, and the consciousness soul in the successive earthly cultures.

But now let us take a look at this legacy of the nineteenth century, this consciousness soul: it struggled – we can basically trace this in particular in the nineteenth century – struggled in the philosophy of a Fichte, in the subsequent philosophical representations, struggled even in the more materialistic philosophies, for example in the philosophy of a Feuerbach, who said: The idea of God is only the self-representation of man projected out of space.

Man set the idea of God outside of himself because he needed support in the lonely consciousness soul. And if one follows the most radical philosophers, Feuerbach and others up to Nietzsche, one sees everywhere the human soul coming to power and inner security after it has been torn away from the world view that has become objective. Through this process, we see the human soul developing in a very regular way, we see the development of that which reached its peak in the nineteenth century: the emancipation of the consciousness soul and the consciousness soul's taking hold of itself through its own power.

What is to set the tone in the next age is always prepared in an earlier age. It can be clearly demonstrated how the development of the intellectual or mind soul already plays a role in certain cultural phenomena of the Egyptian-Chaldean period; and in the Greco-Latin period, especially where it is post-Christian, for example in the work of Augustine, one can see how humanity struggles to prepare the consciousness soul. Therefore, we have to say: our human soul can only be fully understood when it prepares, in the midst of the age of the consciousness soul, that which is to be developed after the consciousness soul. What needs to be developed?

The inner development of the human soul strives towards what must be developed, but so too does the so-called objective world view itself. Let us consider several symptoms in conclusion. What has the nineteenth century, with its brilliant culture, achieved? We see one of the most brilliant natural scientists of the nineteenth century, Ds Bois-Reymond, with his objective world view. He wants to save – just read his speech “On the Limits of Natural Knowledge” – for the human soul what he needs for its inner security, and he seeks to find his way with the idea of the “world soul” because this soul of consciousness, which has become lonely and detached from the objective world view, is inexplicable to him. But the objective world view stands in his way. Wherever the human soul makes its appearance, it manifests itself in the brain, in the nerve cords and in the other instruments of action. Now Du Bois-Reymond is at the frontier of natural science. What does he demand if he is to recognize a world soul? He demands that someone show him an instrument in the universe that is similar to the one present in man when the human soul thinks, feels and wills. He says, for instance: Show me a tangle of ganglion balls and nerve fibres embedded in the neuroglia and supplied with warm arterial blood under the right pressure, corresponding to the increased capacity of such a world soul. He does not find it. The same Du Bois-Reymond demands this, who in the same speech also stated: If you observe the sleeping human being, from falling asleep to waking up, he may be explainable in scientific terms; but if you observe the human being from waking up to falling asleep, with all the drives, desires and passions, all the images, feelings and volitional impulses that arise and subside within him, he will never be explainable in scientific terms.

He is right! But let us see where the legacy of the nineteenth century has led us. Du Bois-Reymond says: “If I look at the sleeping human body scientifically, I cannot find anything that explains the interplay of the forces that are at work in our perceptions, feelings, impulses of will, and so on. For it is simply illogical to seek an explanation for the inner nature of the phenomena of the soul in the processes of the body, just as it would be nonsensical to seek an explanation for the organ of the lungs in the inner nature of air.

This will be the legacy of the nineteenth century: science will show that, even when it remains strictly on its own terrain, it cannot explain the workings of the soul and spirit in human beings from the processes that are available to it. Rather, it can be said without reservation: When this human body awakens from sleep, the soul and spirit are inhaled, as the lungs inhale oxygen or air; and when it falls asleep, the soul and spirit are exhaled, as it were. In the state of sleep, the soul-spiritual is alone outside the human body as an independent entity.

The legacy of the nineteenth century will be that natural science will fully unite with spiritual science, which says: Man has an ego and an astral body, with which he leaves his physical body and etheric body during sleep, is in a purely spiritual world during sleep with his ego and astral body, and leaves his physical body and etheric body to the laws that are peculiar to them. In this way natural science itself will demarcate its own field, and through what it has to admit it will show how spiritual science must be added to it as a complement. And when natural science itself will correctly recognize, for example, one of its greatest achievements: the natural development of organisms from the most imperfect to the more perfect, it will see that precisely in this development of the natural natural in the sense of Darwin's theory, in which the evolution of the human soul is not included, but which must first be grasped by the spiritual-soul if the merely earthly is to be organized into the human. A fine legacy of the nineteenth century will be a correctly understood natural science, showing how spiritual science is necessary to supplement natural science. Then, as a necessary consequence, the two will be in complete harmony. And the human soul will grasp itself by awakening the slumbering powers within it and recognizing itself.

In the Egyptian-Chaldean period, people were still in contact with the cosmos. This showed man his spiritual background. In the Greco-Latin period, man was still indirectly connected to the cosmos through the body. He still felt the cosmos because he felt the unity between the spiritual-soul and the physical. Now, the objective world view has become only a sum of external processes. Through spiritual science, however, the soul, by finding itself in its own spiritual-deep powers, will recognize itself in a new way in connection with the universe. The soul will be able to say: When I look down, I feel connected with all living things, with all the kingdoms of nature that are around me. But now, after going through the culture of the sentient soul of the Egyptian-Chaldean period, through the culture of the mind or emotional soul of the Greek-Latin period, and now having absorbed the culture of the consciousness soul, in which the gaze of the I was directed towards material culture , I feel connected to a series of spiritual realms: downwards to the animal, plant and mineral kingdoms when I look out materially, and upwards to spiritual realms, to the realms of the spiritual hierarchies, to which the soul belongs just as it belongs upwards, as it is otherwise accustomed to looking downwards towards the natural kingdoms. A future perspective is opening up before her that is fully in line with the perspectives of the past. Man has worked his way out of the spiritual contexts of the past; in the future he will work his way into the spiritual realms. The soul will feel a connection with the nature kingdoms through its spiritual-soul forces, and it will feel a connection with the spiritual realms through the spirit self. For just as our time is characterized as the time of the development of the consciousness soul, so in our time the development of the spirit self is preparing for the future of human spiritual culture, which will gradually mature.

When we look at the development from a spiritual scientific point of view, we see that it is quite organically necessary for this legacy of the nineteenth century to express most characteristically a task that was present: the task of rejecting the soul back to itself, throwing it out of the natural in order to force it to develop its own soul and spiritual powers. And this will be the best legacy of the nineteenth century, when the soul will see itself as having been torn away from everything, but feeling all the more encouraged to unfold its own powers. While the Age of Reason sought to make use of reason itself, the coming age must awaken still deeper forces slumbering in the depths of the soul, and thus a spiritual world will come into view, as the soul of the future must have it.

Thus the future will be grateful to the nineteenth century for having enabled the soul to develop the higher powers of objective science out of itself. That is also a legacy of the nineteenth century. If we consider the inner development of the human soul, we see that it must pass from the development of the sentient soul, through that of the mind or emotional soul and the consciousness soul, into the development of the spirit self. But man finds the spirit-self only when he is first torn away from all the external world by the scientific observation that is the legacy of the nineteenth century. If one looks at the legacy of the nineteenth century in this way and then goes into the details, one will see that the best thing about the positive results of the scientific heritage of the nineteenth century is the strengthening of the soul, because it then finds itself in that which science cannot give it. The soul will one day stand and feel with Du Bois-Reymond: Yes, the sleeping human body can be explained by the laws of physiology, but not what is inhaled by it as spiritual-soul. The soul will feel that it must raise to consciousness that which is unconscious in sleep through spiritual-scientific methods, in order to have a view into the spiritual worlds. And then a later Du Bois-Reymond will no longer stand so perplexed before the human body when he wants to explain it scientifically, because he will say to himself: the human soul is not in there at all, in the neuroglia and in the ganglion balls; so why should I then prove neuroglia and ganglion balls in the giant world soul?

We find the idea expressed in an outstanding nineteenth-century mind, that of Otto Liebmann, who only wanted to use what the nineteenth century could give him for an understanding of the sources of existence. Liebmann lectured on philosophy in Jena for many years: Why should we not be able to assume that our planets, moons and fixed stars are the atoms or even the molecules of a giant brain spreading out in the universe in a macrocosmic way? But he thinks that it will always be denied to human intelligence to penetrate to this giant brain, and that it will therefore also be denied to penetrate to the knowledge of a spiritual world soul at all. But spiritual science shows that Otto Liebmann was quite right. For it is impossible for the intelligence he speaks of to arrive at any kind of satisfaction of human longings in this field. Because this intelligence has first become great by emancipating itself from the objective world view, it is not surprising but self-evident that a philosophy built on this objective world view can find nothing in a world soul. If, in Du Bois-Reymond's sense, the natural scientist cannot find the human soul in the ganglia balls and neuroglia of the sleeping human body, why should one be able to find anything about the nature of the world soul in the giant ganglia balls of a giant brain? No wonder the physiologist must despair of it!

But these fundamentals are the best legacy of the nineteenth century. They show that the human soul is now thrown back upon itself and must seek and find the connection with the spiritual worlds, not through contemplation, but through the development of its inner powers. The human spirit will find, when it contemplates that conception of the world which it knows as the Darwinian theory of evolution, that its greatness is based on its having excluded itself. Man would not have come to the stage of development he has now reached if he had not excluded himself from the conception of the world. But when he understands this, he will realize that he cannot find in this theory of evolution what he himself had to extract. If one understands the Darwinian theory of evolution correctly, one will find, as it is not contradictory to it, to believe the spiritual researcher when he looks, in retrospect behind the phenomena of sense, at a spirit in which the human soul is rooted as a spirit.

This final lecture should show that in truth there is not the slightest contradiction between what is meant here by spiritual science and the true, genuine achievements of natural science, and that if one delves correctly into what the scientific world view, after the course of human development has been properly understood in spiritual scientific terms, human development, one knows precisely how it cannot be otherwise, and how the scientific world view, because it has become so, is the most beautiful means of educating the human soul to become what it should become: a being striving from the consciousness soul to the spirit self.

In this way, spiritual science is also shown to be part of the culture of our time. What was prepared in the Egyptian-Chaldean period with the culture of the sentient soul, and what was further developed in the Greek-Latin period with the culture of the mind or mind soul, has found its further development in our time in the culture of the consciousness soul. But everything that comes later is already prepared in the earlier stages. Just as there was a culture of the consciousness soul even in Socrates and Aristotle, which will continue for a long time in our time, so it is true that here, within our age, there must be the source for a true teaching for the spirit self. Thus the human soul grasps itself in connection with those worlds in which it is rooted, spirit in spirit.

In addition to all else, the natural science of the nineteenth century is a means of education, and the best means of education precisely for spiritual science. Perhaps it will be seen from the winter lectures that the spiritual-scientific views presented here regarding the heritage of the nineteenth century will provide a secure foundation for spiritual science, which should not become a conglomeration and chaos of something arbitrary, but something that stands on a foundation as secure as the admirable science of nature itself. If one believes that there must necessarily be a break between what natural science is and has achieved and what spiritual science is, then one could become disillusioned with this spiritual science. But when one sees how natural science had to become what it has become so that the human soul can find its way to the spirit in the new way, as it must find it, then one will recognize it as that which must necessarily be included in evolution as that which contains the seeds for the period of time that will follow our own just as our own follows those that have gone before. Then the apparent contradictions between the natural scientific and the spiritual scientific world picture will be reconciled.

Of course, I do not for a moment believe that in the short time of the lecture - which lasted so long - I have been able to exhaust even the slightest of what shows the continuing significance of the nineteenth-century scientific path with all its forms from the perspective of spiritual science. But perhaps by expanding on what has been said, by pursuing what was intended to be inspired today, especially by comparing the results of spiritual science with the correctly understood results of natural science, the honored audience will be able to see in their souls how a spiritual consideration of human evolution shows the necessity of spiritual science entering into the progress of human development. These lectures were organized and their keynote was always taken from this consciousness of an inner necessity for development. This lecture in particular was intended to evoke the feeling of how justified it may seem that the mere confidence that philosophers like Fichte and others sought to derive from the consciousness soul cannot be gained from the consciousness soul standing alone and shut up in its own thoughts, but only when the soul realizes and recognizes that there is something quite different within it than its mere intelligence and reason: when it finds the powers within itself that lead it to imagination, inspiration and intuition, that is, to life in the spiritual world itself, and when it realizes that out of a truly inner certainty about this, it may be spoken of again in the first third of the twentieth century – with the correctly understood legacy of the nineteenth century.

When Hegel, boldly building on what he believed he had grasped in the mere consciousness soul, once spoke significant words in his lectures on the history of philosophy, we may, in translation, his words, we may perhaps use them here at the end to characterize – not conceptually summarizing, but expressing like a feeling that arises like an elixir of life from the spiritual-scientific considerations. With some modification, we want to express in Hegel's words what the soul can feel for the security of life, for the necessary sources and foundations of existence and for all life's work, what it can feel in relation to the great riddles of existence, about fate and immortality. All this is such that the soul is met with the right worldly light, when it — but now not from an indefinite and abstract consciousness soul, but from a realization that in the soul there are dormant powers of knowledge slumbering in the soul that make her a citizen of spiritual worlds - when she is completely imbued with a feeling, so that this feeling becomes the direct expression of the spiritual science in question, making the soul secure and hopeful:

The human spirit may and should believe in its greatness and power; for it is spirit from the spirit. And with this belief, nothing in the cosmos, in the universe, can prove so hard and brittle that it does not reveal itself to it in the course of time, insofar as it needs it. What is hidden at first in the universe must become more and more evident to the seeking soul in its increasing realization and surrender to it, so that it can develop it into inner strength, inner security, inner value of existence and life!

If a snail were to crawl through a hall in which Beethoven's Ninth Symphony was being played, the snail would probably hear nothing of all that from which the people who are in the same hall are moved into the most beautiful sensations. The tones of the symphony are expressed in the air waves of the hall, these air waves spread to all sides; they are the outer expression of the magnificent tonal coherence. This sound connection goes through the organism of the snail as well as through the organism of the human being. In the human being it evokes sensations of the highest kind, the snail remains untouched by it. It is in the same medium, in the same oscillating tonal vein as the human being, but it knows nothing of what is going on around it. A world is around it, and it is in this world, but it has no idea of this world. And nevertheless, this world of the sound-weight is not in another place, where the snail is not, but in the same place, where also everything is, what the snail needs. The space in which the snail is located is thus filled by the facts which the snail can perceive, but it is also filled by a sum of facts which the snail cannot perceive.

We have thus established that appearances can live around a being without the being having any idea of them, and we can raise the question whether we humans do not perhaps also live in a world which is filled with facts and appearances of which we initially perceive nothing, of such facts and appearances which relate to our world in the same way as the tonal texture of the Ninth Symphony to that which a snail is able to perceive. The question must therefore touch us, whether that, what we feel and perceive in a space, in which we are, is everything, what occurs in our environment. There could be facts in our environment which are not there for us simply because we have not developed the organs for the perception of these facts. There could be beings in our world or we humans ourselves could develop into beings who are able to perceive far more than what is in our world around us. There could be comparatively a similar relationship between more or less developed people, as between the snail and the people.

This is the question which must awaken in us conjecture upon conjecture about the unknown worlds surrounding us, and this is also the question which is to be answered by the theosophical movement. It is essentially the task of the theosophical movement to acquaint us with worlds that surround us daily and hourly, with worlds within which we live, but of which we know nothing under ordinary circumstances. Theosophy does not want to acquaint us with worlds that lie beyond ours, not with worlds that are to be found in places inaccessible to us, but with those worlds that continually project into our world, that always surround us, but that remain unknown to us because our organs are not open to them. At first we can only speak of these worlds. We can only point to them and invite you to take part in the work by which man's senses are opened to these higher worlds, so that he is able to perceive them as he is able today only to perceive the ordinary world. I would like to speak to you about such worlds in the next lectures.

First of all I would like to speak of the world which we call in Theosophy the astral world. It will show itself to us as a world which is not far from us, which is everywhere where we are. In the space where we are at present, it is just as real as the world you see. The astral world is a higher world, which with its appearances surges and waves through the world, in which you are, just as the symphonic tone-wave surges through the world of the snail, but is not perceived by it. So we are not talking about something that is to be found outside our world, but we are talking about something that permeates our world in every point of its existence. The theosophical view teaches us to recognize various such worlds; it teaches us first of all to recognize that world which is known to us from everyday life: the physical world - that world, therefore, which every human being is capable of feeling with his sense organs, the world which we see, hear, smell, taste, touch, the world in which we find the objects of nature, the minerals, the plants and the animals. This world is interspersed, interspersed, if I may so express myself, by a higher world, by the so-called astral world, which we now want to get to know. Just as one fluid mixes with another, finer fluid, so that one fluid interpenetrates the other in all parts, so the astral world interpenetrates our world of the physical; and this astral world is in turn interpenetrated by a still higher world, which we call the mental world, which is the spiritual world proper. Thus three worlds are interlocked, one always interspersing the other, but man with his present organs perceives only the physical world. Gradually to open the sense for the invisible and under ordinary circumstances inaudible worlds, that is the task of theosophy.

What is the astral world? When we speak of the astral world, the quickest way to understand it is to seek out, among all the world views that have recognized a spiritual world in addition to the physical, those that have spoken of the astral world and its relationship to man. The Christian worldview also knows this astral world. In the first centuries of Christianity, not only two natures were distinguished in man, as later and more superficially: body and soul, but three were distinguished: body, soul and spirit. Soul and spirit have always been regarded as the components of man in all deeper world views since ancient times. Go back to those peoples who lived in our regions long before the Germanic tribes. If you look at the temples of those ancient Celtic peoples, you will find that they had an altar in the center surrounded by three circles of columns. These three pillar circles signified nothing other than the threefold nature of man: Body, Soul, Spirit. The physical nature is known. By the soul nature was understood in all deeper religions and world views what we call in the theosophical world view the astral. Under the expression "spirit" one understood the actually eternal of the nature of the human being. Body, soul and spirit make up the threefold nature of man. Modern natural science has studied the body quite closely. Through it we are connected with everything that is around us. We are not single, self-contained beings. We could not live physically if our environment were different. If you think of the temperature of the physical world as being ten to twenty degrees higher than the temperature of our air circuit, man could not live in it. Not only does our life depend on what goes on within the confines of our skin, but also on the life of the phenomena in nature around us. In a certain respect, we are only a result of what is going on around us. If there were no plants in the world, we could not feed ourselves. Only by being able to maintain the physical metabolism, we are able to live physically. Man is completely dependent on his physical environment, that is, he is a physical being within the whole physical nature, he belongs to this physical nature. The materialists of the 19th century rightly saw it this way. Our body is the effect of the physical environment. We live in the physical world with the physical world.

Now you know that for this body a very definite moment occurs in which it no longer obeys those laws which it obeyed under the ordinary conditions of life, that is the moment of death. At the moment of death, the body that belongs to us no longer obeys the same laws that it has obeyed throughout life; and yet it is natural laws that it obeys. When we have died, our physical organism returns to the natural substances that acted in this body during our life. Chemical and physical forces work in our physical body during our life. Our digestion is a physical process, our breathing is a physical process. What goes on in our eye when we see is also a physical process; it is something very similar to the process on the photographic plate when you have your picture taken. We are physically a confluence of physical and chemical forces, but we cease to be a confluence of chemical and physical forces when we succumb to death. This body then no longer holds together; it flows over into the stream of general physical phenomena. But the human body as such cannot possibly be only a chemical and physical composition, because at the same moment when the chemical and physical forces are left to themselves, they go completely different ways, they join the stream of the general chemical and physical processes. They no longer generate the processes of seeing, hearing and thinking, but they enter into completely different processes. So something must have been there, which called them to build up an organism during our life. This organism is composed of no other substances one hour before death than one hour after death. The physical composition is exactly the same, but the life element is no longer there. That is no longer there which calls these physical substances to a powerful action, as they would never work if they were left to themselves.

This leads us to see that this physically and chemically constructed body, because it is an impossibility in only physical and chemical respect, must be lived through and flowed through by a higher principle, which organizes, sails through and lives through the lower one. The next principle that lives through our body is that which prevents its parts from falling apart while we are still alive; and that which causes this is what we call the astral element in man.

We can say exactly what the astral element in man is. It is that which causes all people who have such an element in them to let something happen in them, which we call pleasure and displeasure in the broadest sense. Pleasure and displeasure is something that occurs in our body and in the bodies that are similar to us in astral relation and that cannot be caused by the chemical and physical substances. Take a crystal or any other physical substance composed of chemical substances. Everything can happen to it that otherwise happens in the physical, but not desire and displeasure. This is to be found only in man himself and in those beings which are organized like man. These beings are interspersed with an element which can feel pleasure and displeasure. If you bump a stone, it will fly on or strike somewhere and make an impression. If you impress such a natural object in this or any other way, you can see it from the outside; you can even subject it to a process that destroys it, but it will never feel pleasure or displeasure. Pleasure and displeasure reach as far as the astral world reaches. And just as I belong to the external world through the processes of a chemical and physical nature which take place within me, so I really and really have all the various shades of pleasure and displeasure within me, and through these various shades and manifestations of pleasure and displeasure I belong to a world which permeates and sails through our physical world and which is as much outside me as within me. In space there is not only air that sustains physical bodily life, but space is also interspersed with an astral world in which we humans participate just as we participate in the outer physical world. And just as we could not live as physical beings without letting the physical force flow through our organism, so we could not live as pleasure and displeasure beings, as astral beings, without participating in what is going on in the astral world, what lives and weaves in it, and what continually pervades and spiritualizes us. Just as in the physical world we are separated by our skin and thereby individualized, so we are also closed in the general astral world. We are individualized within it as individual astral entities and participate in this astral world around us.

We have now pointed to a world which permeates and pervades and surges through our physical world, just as the sound world of the Ninth Symphony surges through the world in which the snail also lives. In ordinary life, man perceives the world through his senses, but he is not able to perceive that world which intersperses and weaves through him and constitutes his own astral organism. Now the fact that we do not perceive a world is no reason to say that this world is not there. Why do you perceive every other person sitting here as a physical being? Because your eyes are set up to perceive the physical light rays through your eyes. Your eyes can perceive the physical bodies of the other people around you. These physical bodies are real to you. They would not be there for you if your eyes were not there to see them. Likewise, in each of these other people, pleasure and displeasure are present in myriad shades. A world just as rich as the one you see with eyes is in each of you; it is a rich world of pleasure and displeasure. And just as real as your physical body, is a second body that permeates the physical body, by which this physical body is completely permeated. You must not

say that only what you see, what you can physically perceive, is real, because each of you knows that a world of desire and displeasure lives in it just as really as muscle flesh and nerve fibers live in it. Only because your spiritual eyes are not open, therefore you do not see these realities. If your eyes were open to it, then with every other human being, just as you perceive his skin color and his clothes, you would also be able to perceive him flowing through with forces and substantialities, with entities that are real, which we can call pleasure and displeasure beings. For the one whose sense is open to these realities, this world is as real as the physical world.

Thus, in every human being, apart from the physical body, there is also the astral body, which is so called because for the seer it shines in a bright light, which is an expression of his whole life of pleasure and displeasure, of everything that lives in him as feeling. Just as not only you yourself know that you consist of flesh and blood, but the other people can also perceive this, so the feelings of pleasure and displeasure are only there for you alone as long as not another person perceives them. Somewhat larger than your physical body is your astral organism, somewhat protruding above the same. Think of a hall in which a meeting is being held and in which the various speakers are speaking. When a clairvoyant looks through the hall with his seeing eyes, he not only perceives the words that are spoken, not only the sparkling eyes and the speaking physiognomies, he sees something else: he sees how the passions play over from the speaker to the other people, he sees how the sensations and feelings light up in the speaker, he sees whether a speaker speaks, for example, out of revenge or out of enthusiasm. In the case of the enthusiast he sees the fire of the astral body emanating, and in the case of the great multitude of people he sees an abundance of rays; these in turn call forth desire or dislike in the speaker. There is an interaction of the tempe raments which takes place openly and clearly before the seer. This is as real a world of which we are a part as the outer world in which we live.

Not in vain, not without purpose, has the theosophical movement pointed out to man these invisible worlds of which men are a part, into which we are continually sending our effects. They cannot speak a word, cannot grasp a thought, without feelings working out into space. As our actions work out into space, so do the feelings; they permeate space and influence people and the whole astral world. Under ordinary circumstances, man is not aware that a stream of effects emanates from him, that he is a cause whose effects can be perceived everywhere in the world. He is not aware that he can also cause harm by sending out into the world currents of desire and displeasure, of passions and urges, which can affect other people in the most harmful way. He is not aware of what he causes with his emotional life.

Our knowledge is not destined to a purposeless existence; it is not there merely to know, it is not there for its own sake. It has become a beautiful phrase of occidental scholarship that knowledge is there for its own sake. Whoever delves into Oriental wisdom finds something else than knowledge for its own sake. He knows that knowledge is about being active in the world in the sense of this knowledge. We get to know the physical world in order not to manage in the physical nature like in a chaos. And we get to know the higher nature in order to operate in this higher nature in a conscious way. He who knows and masters this higher nature learns to work in it consciously; he learns to control his thoughts and not to let them work haphazardly, not to let them go haphazardly either, but to keep them in check; he learns to control his inner life, to regulate his inner life so that it has a ennobling effect on the environment in the most ideal sense. Thus the higher worlds, which - let me emphasize this - are just as real as our physical world, indeed even more real, acquire an immense significance for the physical world. If you know that what is going on in the astral woe is much more important for the world process than what you are able to see and do in the physical world, you will also correctly estimate this world in its importance.

If you go up even further, you would find worlds that are even more important than the astral world. The Christian religion also speaks of this. What the latter calls the "soul" is the astral world, what it calls the "spirit" is what you know in Theosophy as the "mental plane". Why is the higher, the astral world so infinitely more important than the physical world? Because the physical world is nothing but the expression of this astral world, the effect of the astral world. I would like to give you, as an explanation, a phenomenon that will show you how infinitely more significant what goes on in the astral world is than what takes place in the physical world. What I have to say is called in the teachings of mysticism and in theosophy the mystery of birth and death. It is one of the greatest mysteries or mysteries of the world. We speak of seven world mysteries.

Those who think trivially - and today's world is only too inclined to think trivially - will easily accuse us of gushing and obscurity. But we Theosophists know what the three words mean, which were often mentioned in the first centuries of Christianity, when Christianity was still one of the deepest religions in the world: Perceive, Think, Assume. - These three words were mentioned next to each other. The fact that assuming was mentioned next to perceiving and thinking shows us that people were not as immodest in regard to knowledge as they are today. Yes, people today are immodest in regard to knowledge, immodest because they are dismissive of everything that their senses and intellect do not comprehend. Do you think that if the snail would dare to say that here in the hall there is nothing else than what it perceives, would we not have to say of this snail that it has a great immodesty with regard to knowledge? Make no mistake. In the worst sense of the word it is the same with the human being when he says: What my mind cannot perceive and cannot comprehend, that does not exist in this world. - Two things, perceiving and thinking, are what give us beauty, greatness and number in the world. But there is a third thing that makes us always humble, that makes us strive, that leads us deeper and deeper into the world: that is the supposition, the supposition that there could be something else than what we know.

The theosophical movement differs in this from all other cognitive movements. What does the ordinary scientist want, who is proud of his culture and immodest about his ordinary cognition? He wants to pursue all that he can perceive and recognize, and he wants to spread his knowledge on innumerable things. It is as if the snail crawls around in all directions and perceives what it can perceive - it would perceive nothing but what its snail organs can perceive. So it is also with the people. That is why the assumption has been added to the perception and the thinking, the assumption that - if we develop further - higher sense organs will open up to us, which will open up to us what is usually closed to us in the world. Thus, the attitude of the theosophist differs from that of the ordinary scientist in that he wants to develop himself, that he honestly and righteously believes in the development of his abilities, and that he makes an effort to work on himself. This, honored guests, is theosophical attitude: to work on oneself, so that higher organs open up to us, so that we are able to perceive something meaningful and important in what surrounds us. This must become more and more an occidental attitude, if occidental mankind does not want to be completely absorbed in the materialistic current. When this theosophical attitude becomes more and more widespread, then it will be understood that all those things which are external physical facts and phenomena are the consequences, the effects of deeper causes, which lie in the astral world or in still higher worlds. Usually the occidental science is satisfied with studying the body in all its components. But the theosophical mind asks: Did this body assemble itself? Where could be the reason for it? Can we believe that the forces outside in nature feel the need to assemble themselves into man? No. Whoever is able to see in the higher world knows that man, before he lives in the physical organism, lived in an astral existence before his birth. As true as we had an astral existence before our physical existence, before birth, so true we have an astral existence also after our birth, and this extends further than our physical body. All this is included in what we call the mystery of birth and death.

Theosophy understands the importance of the third word: supposing. What I suspect today may become knowledge tomorrow, and what I suspected yesterday became certainty today. Who trusts in the deeper of this supposition, does not believe in limits of knowledge; he says to himself: I do not believe that what I recognize at any time is the deepest. - And so we are clear that even in the most important phenomena of nature their laws, their essences are deeply veiled. "Mysterious in the light of day, nature cannot be deprived of the veil". Mysterious, mysterious, is nature, is the whole life, and to penetrate into it is the task of man. For to work with the mysteries is man's task.

We speak of seven great mysteries of life. There are seven great mysteries that reveal to us the seven great phases of life. The "unspeakable ones" they are called. The fourth of these great mysteries, into which we shall be gradually introduced through these lectures, is the mystery of birth and death. It is not that we need to lift a veil to understand the mystery of birth and death. The body that lives between birth and death is visited by another body that lives only in the astral world. Our astral body exists before our physical body. It is the basic note of our sentient life, the basic note of our temperament and passions. This is what the seer sees in the astral world. Before the human being is born, this basic note, which each of us carries within us, builds up the physical body. Our physical bodies do not build our passions, desires and temperaments, but these come from another world and choose the corresponding bodies. Therefore, every human being is endowed with a very specific soul entity. Whoever is able to really study man knows that men differ from each other, that there are not two men who are the same with regard to passions, desires and physical body nature. In terms of physical body nature, they may be only slightly different from each other, but tremendously different are people in terms of their astral nature.

Before a human being is born, the seer sees flowing towards the place of birth the astral body of the human being, the sum of his desires, urges and passions, which later develop in the physical body and interact with the outer world. And within this astral body, as the innermost being of the incarnating man, is the actual higher spirit being of man. From a still higher world this higher spirit being of man descends, and within the astral world this higher spirit being of man surrounds himself with what we call desire substance, astral substance. Thus it rushes through the astral world with lightning speed. The seer sees it in the astral world long before he is born. It is present in a luminous bell-shaped form and descends upon the human body to spirit it through. What we say about such an astral substance today easily attracts the reproach of rapture, and it is natural that if we speak in this way in today's world, we may receive this reproach. We must therefore be all the more careful. We must not allow ourselves to speak of it in this way, nor should we speak of it unless we are as firmly and securely at home in this world as we are in the physical world.

I consider it a requirement of a teacher of Theosophy that he should advocate only so much of the teaching as he can in his best conscience answer for; that is, I require of every Theosophical teacher that he should say only that of which he himself has a direct knowledge, an immediate knowledge. Not a word should the theosophical teacher speak about these higher worlds if he is not able to research them himself; exactly with the same right as no one can speak about chemistry who has not studied it. Therefore, in the lectures I will say only what I am able to say with absolute certainty. No one is able to describe the astral world in its entirety; it is richer and more extensive than our physical world. I admit that also the spiritual researcher can err in the individual, just as one can err in the physical world, for example, if one wants to determine the height of a mountain. But just as such an error in the individual can not be a reason to deny the physical world, so a man can not be tempted to deny the reality of the astral world because of an error in the individual.

Before man is born for the physical world, he lives as a driving being with his "body of desire" in the astra-l world. In the astral world, there is not birth and death in the same sense as in the physical world. In the astral world the mystery of the so-called elective attraction is valid. It is the same as in this physical world with our desires and wishes. As one desire develops from another, so it is in the astral world. One being develops from another through an eternal procreation, without birth and death. The beings are subject only to the elective attraction, not to the birth and the death. Where does it come from that the physical beings are subject to birth and death? This is the question I wanted to point out today. Where do birth and death come into the physical nature? I have said that before man lives in the physical world, he lives in the astral world and there he is subject to the elective attraction; birth and death would not exist there. But now there is birth and death, because the astral forms the middle point between two other worlds.

Man is a citizen of two worlds. He points down to the physical world and up to the highest, the spiritual world. Through his astral nature, man connects the spiritual world in its eternity with the physical world. For a long, long time, through several cosmic epochs, man was a merely astral being. Today we stand in the fifth "root race", the post-Atlantean time, preceded by the fourth and the third. Only in the third "root race", in the Lemuri period, man became a physical being; before that he was closer to the astral world. But at that time, when man was still an astral being, he did not yet have the power of the spirit. The higher, the spiritual soul only united with the astral being at the moment when the spiritual united with the physical. And this united spiritual-physical requires birth and death for the physical. Therefore, because man is the locus of the highest spiritual, he must be born and die within the physical. The astral being is neither born nor dies. The spiritual being will preserve its eternity by destroying the physical being again and again from time to time in order to ascend again into the spiritual and then to descend again into the physical world. Goethe indicated this in his prose hymn "Nature": life is its most beautiful invention, and death is its artifice to have much life.

This interaction of birth and death, the mystery of the whole life, shall occupy us further in these lectures, and also the beings of the astral world, of which we have mentioned little so far, we will get to know, in order to realize that there are more beings than man in his present materialistic attitude can dream of.

Thoughtful people might perhaps take an event which has occurred quite surprisingly in the last few days as a proof that many unknown things can be in the space in which we all find ourselves, of which we suddenly perceive effects without having had any idea of their existence before. You will already guess that I am referring to an event that took place last week: On a beautiful noon, it was last Saturday, all telegraph lines in France suddenly stopped working; one could not telegraph or telephone to any place in France, and no physicist could get an idea of what this was due to. In the evening, the power went on again as before. This disturbance was felt all over the world. One had no idea before that something like that could happen on our earth, that suddenly all telegraphic lines stand still. Science will find the cause. But one will have to be clear that a force can work continuously in the world, of which we can have no idea - connections of which we know nothing, whose mode of action we do not know in advance.

We human beings belong to the astral world just as we belong to the physical world. We also belong to other worlds, but we understand the existence of these worlds only when we see what forces from the higher existence play in. To the one whose eyes are opened to the astral world, a new existence opens up: the world in which we see all the drives and instincts, all the passions and temperaments before us in the same way as we see the things around us in the physical world. But this astral world is not the highest. It is the one which is one step higher than our physical world, it is a finer world which permeates our whole world. Then our world is also permeated by an even higher world, the actual spiritual world, which we call in Theosophy the devachanic or mental world, and which, when we have opened our eyes to it, makes it possible for us to see thoughts, which are not permeated by feelings and desires, that is, which are pure thoughts, like things. These are the three worlds to which man belongs, these are the three worlds which he passes through in his lives from embodiment to embodiment. So it is not the highest world that we are dealing with in the astral world. A special lecture shall be devoted to the spiritual world.

So we now consider this intermediate world, which, however, because it lies first of our physical world, is of quite special importance for us. To him whose eye is open to this sphere, we attribute a so-called psychic vision. Not only physical things appear to him, but also everything that lives in people as drives, desires and passions, appears to him as things. This astral world is graded. It is so great that our physical world cannot be compared with it. I can only give a sketchy description of it. Who has opened the eye for it, he sees things, which the ordinary man indeed perceives, but which he cannot unravel yet. That is psychic seeing.

But there is a still higher seeing, the spiritual seeing. This is like the view from the top of a mountain, i.e. from a lofty vantage point or from the slope of a mountain, to the places and objects lying in the valley. Think of a village, a city, its surroundings, but seen from below, from the ground on which you are standing, you can compare this with the physical seeing of the ordinary average man. Climb up the mountain and stop at about the middle of the mountain, then you can compare the overview you get there with psychic seeing. If you climb all the way up the mountain, you can compare the overview with spiritual seeing. Only a few people have this spiritual seeing in our age. Later, more people will have it. Those people have it who have acquired it through previous embodiments by leading a pure, mental life, those who have sought in the field of thought the ways of pure, crystal clear recognition of the world. That man for whom the pursuit of the pure moral deed was as natural as for the ordinary man the pursuit of his everyday occupations, pleasures, passions and urges, that man for whom the life of pure thought was natural, he then brings with him in the next life the ability to see around him these things to which he has given himself in the former lives as other men see physical things. He sees through the world, he looks, as it were, from above, not only into the physical world, but also into that which I have described as the astral world. He can describe it in broad outlines, as it appears from above, but he can describe it more clearly than he who has only psychic vision.

Parts of psychic seeing are what we have through hypnotism and magnetism. Part of the psychic seeing is also the somnambulistic seeing. But still, if we stop on the psychic level, we do not stand on the summit. There will still be a possibility of error. Only the one who has spiritual vision can see the world from all sides. Only he who sees things from above has a free view over the things of the psychic world. The one who is able to see into this psychic world knows as a fact that man's origin, his beginning, does not lie within the physical world. He knows that what is found in man as a physical body has been chosen by a higher body, by something that was there earlier than the physical body.

Two views are possible, the materialistic and the spiritual. The materialistic view is the one which believes that man creates his physical existence consisting of physical substances and that then, so this view believes, these material substances produce the spiritual. This view then pursues some material phenomenon by asking, for example: What is going on in the organism, what is going on in the fine functions that take place in the brain, when a feeling, when a conception is in us? He who has psychic vision knows that this body has not built itself; he knows that the body has been chosen by its own higher man who dwells in it. "Creating" does not mean what we call creating today, but it means choosing. That is: the soul of man, the psyche, which comes from other regions, has chosen this body so that it can be an instrument for it in the pursuit of those goals which come from a higher world.

Having said this, let me show in brief how man prepares his earthly pilgrimage. Let me now show how man comes into being, and in another hour we will show his cosmic origin. Today only what leads to the existence of man in our epoch. I say facts, because I already said that the one who lectures about the astral world must weigh every word, that he must examine it not once but many times. Do not take my words as spoken at random, but in such a way that I feel completely responsible for what I say. What I put as facts, you can take just like what the natural scientist puts as facts which he can see with the telescope, with the telescope and so on.

Man is a being who does not live once, but who lives in many, many embodiments over and over again. Man often assumes the physical shell. This physical shell is the outermost of the shells in which the actual human being is wrapped. This actual human being who passes from incarnation to incarnation, who carries guilt and atonement from one incarnation to another, is called the higher self. At birth, this higher self enters our body. After death, this higher self leaves the body to appear again in the world in a new incarnation in one and a half to two millennia. In the meantime, this higher self dwells in the higher worlds, and, after this self has passed into a kind of state of maturity, it seeks to embody itself again. There lives in it, as it were, the desire to be active again within the material, earthly existence, to learn again a lesson within the earthly existence.

Now we have to consider a twofold, a double coming into being of man. This consideration provides us with two series of facts: the one which takes place within our physical world, the other which takes place in the higher world. I will outline only this higher world for the time being.

In the meantime, [between death and a new birth], man is in the purely spiritual world - in the mental world or devachan -, in a world which has two regions, a purely spiritual, higher world and a lower one. The higher spiritual world, which we also call the "Arupa sphere," man always enters between two embodiments. The undeveloped person stays in it for a shorter time, the developed person for a longer time. Every human being has to pass through this region. We will see later why. From this region he must go to the lower region, to the one in which for us is the subjective thought, the thought-matter. In this region the self takes on a thought body. It surrounds itself with thought matter, so that we can follow this self as it now enters the thought matter world from the higher region. These spheres are actually not one above the other, but pushed into each other. It is like a living organism, only this is more active than our physical organism. After the self has entered this thought region and has formed an organism of thought matter there, a desire drives it further down. It surrounds itself with substance from the astral or psychic world, so that before the higher self enters the physical organism, it is already a higher organism. Each of us was a higher organism in the higher regions. It was thought matter, and this in turn was woven into the astral matter. Such an organism we were before we entered the physical body. This astral world is as clear and transparent to the seer who can investigate in the psychic sphere as the physical world is to the eyes of the physical investigator.

In the physical world we distinguish three kinds of existence, three kinds of states of aggregation: solid, liquid and gaseous; moreover, the so-called ether, the etheric materiality, which is the reason why light passes through space, heat and so on. This is the finest state on the physical plane. Exactly the same in terms of division, but quite different in terms of quality, in terms of properties, it is in the astral world. In the astral world we are dealing with different astral materiality. Something penetrates into our world that we know, something penetrates all of us human beings, and we call it the astral world. In the astral world we see, without being able to grasp it properly, the astral substances. Even in the Middle Ages, the people who knew something about it spoke of substances through which the drawing in of the self [into the physical] takes place, and they called these substances "humores." What in our physical world these different states of matter are, solid, liquid, gaseous and ethereal, these are in the psychic world the four humores, but we can only name them according to their reflection, as they are in us, as they live in us. To the physical states of matter solid, liquid, gaseous, ethereal corresponds in the astral world what we call the four temperaments. That which causes in us that we have this or that temperament, corresponds to a quite certain state of matter. Whoever has a choleric temperament in the astral body will find that one of the humors particularly developed which corresponds to the state of matter of the choleric - cholae. Thus in the astral world we have the temperaments as correspondence for the four states of matter. As the ancients spoke of earth, water, air, fire, so they also spoke of four states of matter in the astral, and these consist of astral substances. Depending on the predominance of one or the other astral substance, man carries one or the other temperament.

Just as space with its three dimensions is inherent in our physical existence, so there is also an astral space, but it is of a different nature than our physical space. And because it is of a different nature, it will be difficult for the beginner to find his way around there. Something corresponding to the physical dimensions also exists in the astral. Just as our physical space has height, width and depth, there are also certain dimensions in the astral field. And now there is a strange connection between the dimensions on the astral field and what we call "time" in physical life. Past, present and future in the physical are only projections, shadowy images of those dimensions which are the dimensions in the astral world. There is also something like past, present and future as dimensions in the astral world. But this distinguishes the astral world from our physical world, that there is still a dimension unimaginable for our physical existence, which exists apart from present, past and future, which is often counted as the fourth dimension. This is a figurative, but not completely unsuitable expression. No one should speak of the fourth dimension who does not have a view of it.

The astral world is confusing for the one who takes a look into it for the first time. It also differs from the physical world in that things are not solid, but permeable. Therefore we call it the region of permeability. There are no boundaries of the body there for the astral eye as in the physical world; of every body its back side is just as visible as the front side. Basically, in the astral world we don't see from the outside at all as in the physical. You know, in the physical we see things as they place themselves before us, so to speak; for example, in an avenue departing from us we see the trees in perspective. The space offers us a perspective looking. The more distant trees seem to be closer to each other, the closer trees seem to be further away from each other. This way of looking stops completely in the astral. There we look at things from the inside. If you look at a cube from the outside, the sides of the cube appear to you in perspective. The astral looking is as if you would stand in the middle of the cube and could look at it on all sides from the inside. This is what Leadbeater said in his "Astral Plane". We can only give a kind of symbol, a kind of projection of it. Our words refer only to the physical plane; we must therefore first translate what we see astrally into physical language. When we say that in the astral we look at things from within, this is only a translation of what is present in the astral into the physical projection. For the beginner, this creates a kind of confusion, that he sees things from a different side [than the one he is used to]. His point of view changes completely. All beginners have this experience in common. For example, when you look at a number in the astral, for example 265, you see it according to old habit as you see it in the physical from the outside. In the astral, however, you have the point of view of seeing things from the inside. The number must be read 562 in the astral, because the point of view is from the inside, so it must be read symmetrically reversed from the other side. These are the reasons for the confusion that first appears in beginners to whom the eye is opened. However, it is a theosophical principle that no one's eye may be opened unless it is done at the hand of an adept, as we call the connoisseurs in this field. He who is guided by masters cannot possibly be exposed to such errors.

This is the world in which man finds himself before his physical embodiment, before his physical body has formed. Let us now consider that which rushes from the physical world towards the astral organism, man's physical corporeality, which is born through physical, through physiological forces. I call your attention to a fact which at the same time concerns the mystery of birth and death. By moving into the physical world, by taking possession of the physical world and weaving physical matter into it, man is subject to the laws of procreation, to the laws of birth and death as we know them in the physical world today. It is true that there is another birth and death; but the birth and death which we know exist only in our epoch of mankind within the Atlantean time and a part of the Lemurian time. These three epochs of mankind [root races] were preceded by two others in which men did not have such a dense body as we have. They had a fine, not yet coarse body, and with this body was not yet connected what we now know as the physical process of reproduction. This does not occur until within the third root race, [in the Lemurian period]. Before that, there was a kind of reproduction within living beings, which we are still reminded of today by the lowest natural beings, which reproduce simply by cell division. A cell constricts and divides; this is asexual reproduction. Humans reproduced during the first and second root races, [in the Polar and Hyperborean periods], by such division of the etheric body. These two races of men, which preceded the third, reproduced in such a way that one body let the other emerge from itself. This kind of reproduction is only a reminder of these oldest epochs.

You may know that the most ancient time had the worship of Adam Kadmon. You know this from the Indian secret teachings, and you also know from the Bible the double creation story. In the first creation story it is told: God created man, and - as it literally says there - He created man male-female. - Sexual reproduction was not the first. That, what one often feels as a contradiction with an external view of the Bible, the double creation history, is not a contradiction, because the first creation history tells about those human races, with which there was still no sexuality, which were still male-female. Only in the third root race, in the Lemurian time, the division of the sexes occurred and what we call in the physical sense today birth and death. But also something else occurred [in this time], which was not there before: The people did not have the capacity of imagination [in the today's sense] yet. That we can imagine an object today, that is something that only became so in the fifth epoch. I can create a mental image, for example, of a bottle. The [earlier people] could not do that yet. Simultaneously with the physical materiality the ability of imagining developed.

Now, strangely enough, we meet here one of those important historical facts which then led to the foundation of the theosophical movement in the present time. In the last two decades of the nineteenth century natural science came to form ideas about sexual reproduction and about birth and death which the Theosophists had already had centuries ago. The last period, which we have all witnessed, has brought light into the physical reproduction of man and thus also of the higher animals. Today, natural science no longer stands on the same standpoint as twenty years ago, that bisexuality is necessary. You can read this today in works of natural science. Sure and authoritative researches have shown that today's way of reproduction has a completely different meaning than the one that was given to it until now. Because the nature could have been sufficient also with the unisexuality. Today it is quite scientifically proven that two sexes are not necessary for reproduction, that something else was intended with the bisexuality, because one sex would have been sufficient for reproduction. What is the meaning of the bisexuality? There the natural science tells us: The bisexuality has occurred so that a mixture of qualities takes place. Otherwise there would be a much smaller variety in the physical body; the later descendants would always show the same type as the earliest ancestors. In order to mix as many substances as possible, in order to bring about the mixture of properties, nature has given rise to two sexes. A diversity should be brought forth in the third race of mankind. And there also the first animals came into being. The purpose of nature was to bring forth beings as manifold as possible, so that the beings coming down from the spiritual and the astral would find bodies as manifold as possible. Man should find a new body, which has passed through the most manifold mixture, in order not to remain the old type. You see, natural science has investigated here what theosophy has also taught since ancient times.

Now that we have seen both the descent of the spiritual and how the physical comes to meet the descending spiritual, let us again consider the process. What I say are facts, it is quite certain. I will show from both sides the elements that are present in the process of becoming human. First we have to do with the development of the germ, which looks like a small fish in the first days. I need only sketchily indicate this germ; it is something like this. (It was drawn on the blackboard; the drawing has not been preserved). To this comes the astral being about the seventeenth day; and this astral being the psychic investigator knows as well as the physical investigator knows the physical. The seer sees in the astral many funnel-shaped figures. These are the nascent human beings; these are the entities seeking their physical embodiment. Animated by the urgent desire to embody themselves, these entities rush through the astral space with great speed, seeking physical materiality. Who has read the second part of the "Faust" and remembers the scene with the Homunculus, will understand it only if he knows that Goethe wanted to represent this process. These astral formations have the most different colorations, of which we can hardly get an idea. Within this astral body there is a stripe, which loses itself into the indefinite. It is of light yellow color. This astral body connects with the physical body chosen by itself, when the embryo has approximately the shape of a little fish. Then a change occurs. The ray of light splits into two parts, into two brightly shining ray stripes. This is the case with the majority of human beings, and this is how it would appear to you if you could follow human beings as they come into being. Only a few people show a slightly different process. Only a few people show a permanent bright stripe, which, however, fades somewhat at the moment when it disappears completely in other people, but it still remains. These are the people who have spiritual vision.

First of all, we hold on to the usual process, where the light stripe divides. Now the astral entity unites with the physical human germ. From the one droplet everything is flowed through, as it were by a light-yellow liquid. This later grows into the so-called sympathetic nerve plexus, which supplies the physical nervous system of man. Apart from the brain and spinal cord system, we have another nervous system, the sympathetic one, which directs the lower functions. One drop flows through the sympathetic nervous system, the other through the brain and spinal cord system. This is how the human being is animated. Lawfully, the two cones of light pass into the physical and spiritualize it. In every human being, this light appears again, which passes through the brain in particular. When the moment has occurred, what man has brought with him from the former life and what he has from the physical world are actually united. In this way, the two entities that make up the full human being come together.

We have lived in previous incarnations; we have passed through the spiritual world; there we were spirit. The spirit goes down through the astral world and surrounds itself with the astral matter. This is what man brings with him from the former life and what he attracts from the astral sphere. These two things are what man brings with him, the spiritual and the astral. The luminous, these are the abilities that we brought with us from previous lives. These move in after the being has satisfied the burning desire to be connected with an astral organism. From now on, the human germ grows not only by the physical force, but also from within. What he has gained in previous lives, that now works from within to make the body. Not your organism builds your soul, but your soul builds your organism. The human germ is only a few days old when it is united with the soul. It is the only thing that is given to us from outside. It is given to us by very specific laws. We will discuss them in more detail.

In fact, we understand man's birth and death only when we know what two entities he consists of and how these two entities have flowed together, forming the whole man. So it is that we ourselves work on our external organs; they are not a product of the external world, they are a reflection of what we have brought with us.

Today we must take a look at the important questions of the origin and nature of man. When these important things are asked, it cannot be said that the answer to them is a particularly easy one. The following lectures will give us less difficulty.

From three components essentially, so I said in the beginning of these lectures, we have to think of man composed: from body, soul and spirit. How these parts of man are composed, we will see in the further course of the lectures. Theosophical insight shows us a threefold origin of our own nature, and in order to discuss this threefold origin, the physical, the soul and the spiritual, we must go to the most remote regions of the universe imaginable, we must take a look at those processes which we as Theosophists conceive as processes in the Divine-Spiritual itself and in its life. The esoteric philosophy of all times refers to the universe in its depths as a rhythmic life of the world spirit. The Indian philosophy, for example, speaks of the inhalation and exhalation of Brahma. Brahma goes through different stages of his divine life. These stages proceed in such a way that they can be compared to an inhalation and exhalation of the divine original spirit. The exhalation became a world existence, the inhalation is the transition from a world that has fulfilled its task into a kind of sleeping state, which then has to pass over into a new existence, into a new exhalation. Thus, the states of the revealed world and the states of rest continually alternate. Manvantara and Pralaya, these are the states of revelation and the states of the deity resting in himself. This is a picture. What process this picture is based on, human words would not suffice to describe in our time.

According to our human view, that is, according to the view of those whose spiritual gaze is open to these mysterious states of the universe, we have to distinguish three different breaths of the divine original spirit, and these three breaths represent at the same time the threefold origin of man. The fact that man consists of three parts, body, soul and spirit, owes its origin to three parts of the divine breath. Let us try to trace this threefold origin of the human being.

First of all, let us think of seven stages of development, from the first stage to how man confronts us in his present stage of development. On the first stage of development, which we call the first elementary kingdom of the universe, there is still nothing of what we now encounter in our world. There is still nothing at all of the diversity of the stones, the plant and animal world, as they appear to us today, also nothing of the diversity of our thought world, also nothing of the thought formation underlying our world formation, also nothing of natural laws. But in the first elementary kingdom there is the system of the predispositions to everything later.

Whoever has an eye for this system of all further wide germs, knows that these germs are of an infinite beauty and sublimity. Everything that comes to light later is only a faint reflection of that which is germ-like present in the first elementary kingdom. In this there are present the great intentions of the divine original spirit, the intentions he has with the individual worlds. And as the [developments] lag behind the intentions, so they lag behind also with regard to the being of the worlds, not as a whole, but in details. In the great manifoldness of infinity, the intentions are wonderfully fulfilled. That is why theosophy calls this first elementary realm the world of the formless, which only later gives birth to the form out of itself.

Only in the later course this world of the original spirit takes form. This can only be compared with the forms which our thoughts have in us. Think that what you have outside of yourself would have disappeared and only what you can remember would be present to you. You would have around you a sea of thoughts. What you have seen and heard you have forgotten, also what you have seen of physical things. Such thought-forms - only large ones - are the content of the second elementary realm. The whole world-all has been a formed thought-all. As Plato once imagined the world of ideas, so we must imagine the realm of formed thoughts, the realm of the world of reason, as the mystics in the Middle Ages imagined it.

And further the development shows a denser stage. The world thoughts imprint themselves for the first time on a substance, which one can call substance only in truth. This is the astral realm. The light thoughts have become astral beings, which we can now perceive as urges and passions flooding the space. Only the seer perceives these currents, he perceives them in luminous forms. These currents are present in the third elemental kingdom. Ancient philosophers speak of these three elementary kingdoms, but the people who follow this today do not know what was once meant by it. We only need to go back to Empedocles, we find that he knew about it. He said: Everything is caused by love and hate. At this second and third stage the thoughts have condensed down. After the third stage was reached, then the astral matter consolidated. It became denser and denser and weaved into itself those substances and activities which the physical man now only knows. It wove into itself a web of natural laws and forces. Theosophy calls this kingdom the mineral kingdom. You must not imagine that the mineral kingdom at this stage contained already formed minerals, crystals and so on. No, all that which later, on much later stages, becomes mineral, which undergoes chemical compounds and decomposition, still runs through this realm like lightning and thunder, the fourth realm, which we call the cosmic mineral realm or the fourth elemental realm.

What lives in our physical body today, what governs all the laws in our physical body today, everything that is lawfully present in our body, was at that time dissolved in these forces, in these mineral forces, which are sweeping through the world space. Everything that constitutes the present body was present in that mineral kingdom. From there comes the origin of the forces and substances which are in our bodies and compose a part of our being. Out of these elementary processes the corporeal of man was formed. And at the moment of time when these elementary processes have progressed so far as I have described, at this moment of time something else enters into this mineral universe, and this something else of which I shall now speak is that which lives in us as our soul component. Originally, both the physical and the soul components were contained in the one divine primordial being. As it were, it was the first part of the divine breath that I have now described. The other part I will now describe.

The first part [of the development] we can summarize in such a way that we call man a generic being. In terms of genus, people are more or less the same. After all, we also speak of plant genus and animal genus. Thus, there is also a human genus that inhabits the whole earth. In each individual being of the genus the personality is present. Because I am a being of the human genus, I am physically formed in the same way as all other human beings, but in this human genus there is what I call my personality, and this makes up the soul. I am personality by the fact that I have personal interests, personal sympathies and antipathies and so on. Although people are alike as generic beings, they differ in personality in such a way that not one person is like another. This personal in man is not originated by the same part of the divine breath, that comes from another side to unite with the mineral substance. The generic character came into being through [the first part of the divine breath], the personality comes into being through the fact that up to the point where it unites [with the generic being] it has made a different path through the universe. On this other path, that which later constitutes the human personality has already passed through a series of stages, of lessons in the universe, that was already embodied on other stages, that was present in natures similar to our physical nature, similar to plant beings, similar to animal beings, only in a different, different way. The forces which are capable of making us personality have already passed through many stages, and this I would now like to describe.

The personality of man, therefore, comes over from another world; it has already passed through stages of development, in order then to unite with the other part, the generic. Cloudy desires are those which come over as if from a side stream to a main stream. Imagine that into this stream of universal mineral-elemental substance now flow innumerable such personality beings, who already once had physical corporeality, who as beings looked quite different from us human beings, but who were nevertheless our ancestors. Imagine that these beings had a physicality which was much denser and larger than our physicality. We can say they split off from the divine breath. A stream of force had arisen, which through the stages of development learned to become personality. All the souls inhabiting human bodies came over from this stream. Having graduated from a bad state, they let themselves sink as a germ, as it were, into the substance of the universe, as I described earlier, as turbid desires and passions, and constituted themselves as a personality. They connected themselves with that which is itself passion and desire. This current has evolved down until it has become the astral world.

This cosmic drive and passion nature is sunk into the physical human germ with the facility of development. At this moment the beginning of the development of our earthly being is given. At the moment of the union of these two, our earthly career begins. We also designate this double origin of man in such a way that we say: The universal Logos, on which the original spirit is based, has sent down a stream, the third Logos, and the third Logos has taken on different forms, which I have described as the first, second and third elementary kingdoms. You must not imagine that this third part of the Logos, this third part of the breath of the divine world soul, has been inactive until now. No, the whole series of elementary kingdoms which I have enumerated and the whole conduction of the impulse nature up to the personality, this spiritual entity, the third part of the divine breath, has directed from without. What was necessary to prepare these two sides until they reached the point of development to unite, all this has been effected by the third breath of the divine world soul. And the second Logos, too, has passed through various stages until it has become the germinal plant of the personality. The third and the second Logos flow together, and out of this flowing together of the third and the second Logos arise those formations which gradually build up our earthly sphere.

Now begins the human development as we see it with us. That which is capable of forming a mineral body out of desire, sensuality, instinct, and that which has learned to develop these qualities as a personality, these unite. And now man begins his earthly migration. Now begins the union between the human generic being and the human personality. They learn to send themselves into each other little by little. In us are these two. They are in us in such a way that the generic being works in us as the physical, and the personal, which has come over from the other world, works as our spiritual. Only gradually do they find in themselves the harmony to work together in such a way that the spiritual, which comes from the second Logos, harmonizes with the physical. The body is at first an unfeeling carrier of the psychic. The psychic cannot yet find the necessary organs and forces in the physical to express itself fully. Thus the psychic works its way through, as it were, imprinting itself on the material. In a series of cycles of development the spirit takes on material nature. The development proceeds in such a way that the body becomes more and more the expression, the tool of the psychic, of the inhabitant. Then the stage occurs when the actual spirit, what we call the spiritual of man, unites with these two other elements.

Now this divine breath itself flows into that which has been built up only after the two parts have adapted themselves to each other, so that one is the carrier and the other the force. Then the highest flows into this nature. That which until now was only the central conductor, the general universal world wisdom, now flows into the world beings. This is the moment we call the inflow of the first Logos. Everything has now become so mature that it can serve as a carrier of the first Logos. I will show you this moment of the inflow of the first Logos in this way: Imagine a room illuminated by a central light. On the sides of the room are reflecting spheres that reflect the light back in a thousand different ways. Every single sphere reflects back the image of the light. This is how we must imagine the man in the universe, guided by the spirit from outside. Let us assume that the spheres symbolically, symbolically represent the human beings as generic beings. The light, which gives light to all, comes from the outside, so that the spheres can give only an unsubstantial reflection from the inside. So it was with the human development up to the point of time of which we speak now. Until then man was like a mirror, which was illuminated by the first Logos, by the spirit soul of the world. Man threw back the light of the world soul, he reflected what the spirit light radiated.

But now think of the light transformed in such a way that the central light flows out and begins to penetrate the spheres, to awaken the individual spheres to shine with a part of its essence. The light flows out to bring to living self-lighting that which until now could only be a mirror image. From the spheres now shines their own light, which is separated from the central light. Thus we must imagine that at a certain moment of development the first Logos, the spirit soul, sacrificed a part of the light in order to pour it into man.

Now the human being is endowed with all three parts of his beingness. The first Logos has taken possession of the human being. Henceforth man consists of three parts. The part that has passed through the mineral kingdom has united with the development of the soul and has then continued to the state of maturity so that the spirit, the sun of the world, the spirit soul, could take possession of him.

In three successive stages of development these three parts have united with man. We can indicate the exact moment when this took place. We are now living in the fifth epoch of mankind. This influx of the spirit happened in the middle of the third human epoch, in the Lemurian period. The third human race, the Lemurians, inhabited a continent which has long since perished, but which existed south of the fore and hind Indies, the so-called Lemuria. At that time, what we call the imaginative life of man was formed first. After that came the fourth human race, the Atlantians, who lived on a continent between Africa and America, of which we are still told in Plato's writings. After this the fifth human race developed, to which we belong. In the third human race, in the Lemurian time, man began to have a three-part nature. At that time, the first beings developed into what we know today as human beings. But what were those beings like? That which we are in truth, that which is eternal in us, that was before purely spiritual nature. Our higher nature was previously decided in the bosom of the primordial world. It is eternal and imperishable, not in the form it has taken, but in the innermost essence. Before our spirit nature took possession of human nature, it was a purely spiritual being and formed a component of that which is present as the central sun, the spirit light of the world. That which descended to the physical man was not yet that which is in man today, that was only a reflection of his real nature; it inhabited only spiritual spheres of the world, the spheres of the first Logos. As spiritual beings we rested in the Logos, as the first sparks in the flame of the central light. Then our spirituality sank deeply into that which was prepared for us as a carrier, and that which descended, that which lives from eternity to eternity in the most diverse forms, that is the third element of human nature. This is what we call the actual individuality of man.

Thus, man consists of the generic being, which has the same form for all people living on earth. There, people do not differ from each other. This is the physical nature of man. The other nature, the spiritual -- joy and pain, desire and passion -- that is his personal nature. That arises and disappears and arises anew in the astral world. That such personalities can arise, for this the disposition is given in the stream, which I have described as the second stream. Besides this we have the individuality or also the causal body. Why do we call the individuality also causal body? The causal bodies were always present. They are imperishable. They have, before they inhabited these bodies, inhabited another body in the earlier races, all the way back to the Lemurian race of men who lived on the island of Lemuria. Always has this causal body embodied itself, but it moved into a human psychic body being for the first time in the Lemurian period. Before that he was not yet involved in matter and not yet involved in the psyche. He led a spiritual existence, which he will lead again when he will have gone through his various lessons which he has to make. That which we call causal body, that is what forms our eternal. What we carry within us as soul, what inhabits our body as soul, that has united with our physical body, so that we can say: The possibility that a personal arose in a physical body, has resulted from the fact that soul and physical body united in the beginning of our earth development. This did not emerge from primordial mists, as the physicists and astronomers imagine, but it emerged from what the ancients call the "waters" above which the spirit hovered. This means nothing else than the spirit of which I have spoken, the spirit which came from quite other universal worlds.

At that time the preparatory stage of man began. It took a long time until the physical and the astral body were prepared to become a carrier of the actual spirit soul. In the "Secret Doctrine" of Blavatsky this moment of the union of the psychic with the physical and also the moment of the union of the spiritual with the psychic-bodily are alluded to; and last of all the three parts of the breath of the world soul are alluded to with the words: The world soul had again slumbered through seven eternities. - That was a pralaya. Out of this vast slumber emerged that existence where the human being learned that it could soul a body subjected to mineral laws.

The human being flowed together from three currents. Three developments had to be gone through until they could come together in man. One origin has the generic being, another origin has the spiritual being and another origin has the mental, the spiritual being. That to which the whole being is chained, that is our causal body, the eternal. It comes from purely spiritual spheres and should return to purely spiritual spheres; but it should return in such a way that it has learned within the earthly existence it is going through, that it has collected results in order to carry them back into the realm of the spiritual. He is to come back, enriched in himself, again into the spiritual.

If we want to visualize these three origins of man, we can compare them to something like the building of a house. The house is built of building blocks; then we have the house furnishings, that which fills the inner rooms, that which constitutes the comfort of the house; this is to be compared with the human soul. Within the whole is the thought. It can be compared with the causal body, with the ideal spirit that inhabits the body. The sense organs are the windows through which the causal body looks out into the world. Before we moved into the body, we were gifted with spiritual sense organs and saw everything around us without hindrance. Having moved into a "house", man must look out through the windows, through the windows of the sense organs nature must penetrate to him. Just as man cannot always live in the open air, but must return to a house, so the spirit must again and again move into the building prepared for it, in order to look through the sense organs, the windows, at what it formerly saw from the outside. Why this is so and how the laws are, according to which it is formed, of it the next time.

An old writer, Olympiodoros, tells occasionally in a discussion of a work of Plato about the Hades journey of Odysseus. We know that in a great Homeric epic, the "Odyssey", we are told that Odysseus also descended into the underworld. Whoever understands the language of the Greek initiates who wrote such things, will know that the descent into the underworld always means the initiation into the mysteries, the crossing of the gate of death already during life. In our particular case it also means getting to know the astral world. So this descent of Odysseus into the underworld means nothing else than that Odysseus gets to know the world of the astral. Among other things, we are told that Odysseus saw three deceased persons in the underworld: Tityos, Sisyphus and Tantalus. He saw the first, Tityos, lying on the ground with two vultures eating at his liver. The Tantalos he saw standing by a lake suffering burning thirst; when he bent down to drink, the water dried up so that he could not reach it. He also suffered from hunger. Above him was a tree with apples; but when he tried to reach it, it slipped away. These are pictures to show us what forms man's desires take in the astral world after death, how man is attached to desires and how they are acted out. The first, Tityos, is lying on the earth and an evil force, a vulture, is gnawing at his liver. This indicates that he has been attached to the lower, sensual life and that this lower, sensual life cannot bring satisfaction in the long run. Sisyphus, the greedy one, is tormented by the fact that he can never satisfy his desires, which always arise anew. Tantalos hangs on the images of a fantastic imagination and must savor the eternally unsatisfactory of such an imagination.

There are given images for our astral life. To whom the eye is opened for the astral world, he can speak only in such pictures. The seer knows how little the words of our daily life are sufficient to describe what he sees in the astral world. Our language can only be a very meager means of expression to put into words what is to be told about. That is why I will hardly be able to give you anything else today than pictures, as a pictorial idea of the beings which become known to the one whose vision is opened. These are beings that populate our space, even if we do not perceive them in physical life. The astral world is full of colors, which the seer sees like an external reality. He who directs his gaze only to the outer appearance of man and sees only in it the whole essence of man, is like one who would say that a man has disappeared when he has entered the door of a house and is now no longer visible. We know that he still exists and is only covered by the wall of the house. And just as the wall of the house covers him, so the physicality of man covers what we are now talking about; it covers it because it is invisible to the ordinary senses. So also beings that have no physical corporeality are present in the astral space, although they do not become visible to the physical eye. And you all are present in the astral space as well as in the physical space.

The first thing that man comes to know when he enters the astral space, that is, what he sees when the astral eye is opened to him, is: he finds himself enveloped in the astral body. It is this astral body in which all the desires, passions, sensations and so on are surging. There we see clearly what otherwise lies closed in human nature. Everything hidden becomes visible when we look at this human aura. From it flows out in wave-like movements with a certain luminous power what I have called the astral, man's entire sentient nature.

I would like to mention some details which will show you how some things which we otherwise find incomprehensible become immediately understandable. One can often see that certain people, when they stand at an abyss, show an insurmountable eagerness to plunge into it, although they resist it with all their strength. Or one can see what thoughts run through a man's soul when he has a knife in his hand. All these things have their deep foundation in the human astral body. They are based on the fact that in the astral we have a completely different being than we encounter in the human exterior. But they are subject to fate, to karma. Whoever has certain desires in life, has gone through experiences in a previous life, which can be deeply pushed into the background by the present mind. However, they are dormant in the astral body. Suppose someone has participated in a cruel war in a previous life; there you will see in his aura how, through his karma, all these cruelties have been built into his astral body, with which he now has to fight hard battles in the present physical life. Just as threads are spun between a previous life and the present, so threads are spun from the present to later lives. All this the seer sees. He sees how a person's karma is formed, and he also sees, for example, how a person out of prudence tries to suppress an inclination or how he represses feelings. The seer sees down to the bottom of the soul. Those who have the gift of seeing do not consider it a desirable gift that brings joy in all cases, mainly when people have feelings that they had better not have. And for the beginner, the chela, it is often fatal, because easily he is attracted by all that he now sees.

Then we find in the astral space the essence of man's waking and sleeping. What does it mean: waking and sleeping? This is something that the ordinary man accepts without having a precise and definite concept of it. What lives in us is something that man does not immediately recognize in our present epoch. The higher self rests in man. He thinks and acts out of the higher self. But man of the fifth root race [the present epoch] does not see this higher self. Everything that consciousness offers us is only a reflection of the higher self. Man sees himself only as a reflection, his brain is the mirror. What the brain throws back as a mirror image is not the real human being; this slumbers deep within us and cannot be seen directly. It is the physical body alone that can tire; it ceases its activity as a mirror during sleep. The higher self, whose reflection is the outer man, does not tire, it only withdraws more or less from the physical. While the body sleeps, freed from the outer physicality, it leaves the outer man and can perform its activity in the astral space. The seer sees this activity in the astral space.

The man of the present stage of development leaves his body in sleep. He wanders, sometimes at great distances from his physical body, in the astral world and there meets other beings of the astral world and exchanges with their thoughts. But when man wakes up, he does not remember this. This has to do with his present stage of development. However, the development can become one higher and higher. The student who learns under the guidance of a so-called master can gradually make his consciousness a continuous one, an ongoing one. Then he will be able to bring the experiences of the night to his consciousness as a memory in his waking state. When the disciple, the chela, has reached a continuous consciousness, then he remembers what he received in the astral world. These cognitions of the chela are not learned in the physical world, but they are experienced in the astral world and brought into his physical life. This is what Plato means when he speaks of recollection of higher states of soul.

The consciousness, which in the average man continually breaks off, the chela is able to make into a permanent one, when he has attained the gift of having his reflection arise, produce, not merely in the physical body, but in the higher elements of human nature. Out of the solid, physical body arises for the average man the mirror image of his self; one can also say: he becomes conscious of himself. He who has reached the higher stage becomes conscious of his self not merely in the physical, but in the astral; it shines out to him from the astral. Thus, on the astral plane, you will meet above all the chelas, the disciples, who are able to bring their consciousness up into the astral region. To bring up the consciousness into the astral region is that which also forms the content of the theosophical teaching and the content of the instruction which a highly evolved master gives to his disciples. This intercourse between master and chela takes place in the astral space. A translation of the teaching in the astral into physical words, into physical sentences is what theosophy is able to offer.

Thus, we have already met two kinds of entities that we meet in the astral space: Masters and disciples. In addition, there are those people who are also psychically developed but have not had regular lessons, the somnambulists, who have an ambiguous consciousness. They know that there are people for whom it is possible, without having received instruction from a master, to make very special perceptions at certain times, perceptions that are independent of their senses. But only for the one who enters the astral region through theosophical training, there is no error. The theosophist knows how to distinguish what comes from pathological states and what are deeper truths. If we follow the somnambulist in the awake and in the trance state, we see that the soul can step out of the body and become seeing. But we would not believe a word of the somnambulist if we did not have evidence that this undisciplined seeing can coincide with the seeing of the seer. The student who has developed continuous consciousness, who sees astral things as he sees tables and chairs, knows also that the somnambulists in their special states sometimes behold true things. They have the ability to temporarily lift their self out of corporeality and thereby see what cannot be seen with the ordinary senses. These temporarily body-liberated souls are the third that you can meet as inhabitants of the astral space. The fourth thing we encounter in the astral world is something not very pleasant, it is the destroyers and devastators in the astral.

I have often mentioned that our physical world was preceded by another, the fruits of which we enjoy. We can call our earth the cosmos of love, where man is trained in love until he will have reached the highest level in our round. When we survey this development and direct our gaze to what will be there in the future, we know that the earth is a school of love development. But we must also look at what has already existed in an earlier state. Our world body was born out of another one. The earth was preceded by another world body, the old moon, on which that was prepared which we need to go through our earthly course. From what man has gone through, his physical organs have been formed. On the former planetary state, the cosmos of wisdom, he has built up the human feeling, the feeling organs. The body of sensation was built up then.

At that time, when we humans began our development, the ability of sensation was woven into our physical organism. Consider what wisdom is added to the chemical constitution of the physical body by the weaving in of sensations and feelings. To purify these sensations and feelings, to refine them into moral sensations, into moral feelings - that is the task of our earthly life. Just as we on earth have the task to form moral sensations and feelings, so it was at that time on the cosmos of wisdom, which preceded ours, the highest task of the beings to create a wise structure of the sense organism. The beings had to devote themselves to the formation of sensuality. Through infinite wisdom the functions of the senses have come into being.

Now consider that in the different successive cosmic states the beings have different tasks. To make these different tasks understandable, think of a piano maker and a piano player. The piano builder must devote himself with love and devotion to the construction of the piano, so he has a different task from the one who is to play on your piano. Both the piano builder and the piano player have their specific task, and both bring about good in their place. But if the builder of the piano also wanted to saw and plane and hammer in the concert hall, he would only have a destructive effect there. Yes, he is no good there, however great he may be as a master of piano construction.

In the astral world, too, there are beings of this kind who have attained a high degree of skill in the construction of the sensual organism, but who have not discarded this tendency in the transition to another stage of development. They are masters in building up the sensual matter, but they are as little good in our present development as the piano maker in the concert hall. They have a destructive, devastating effect, they work in the wrong place as evil spirits, because they are attached to forces which man needs as "substructure", but they do not lead the development of man further. These beings can have a high development, but they have an inclination that no longer fits into our development, therefore they can become dangerous to the chela, the beginner who is only learning to look in the astral world, because he can be attracted by these beings and thereby go astray.

There are also other beings in the astral world, such that do not descend into a physical embodiment and come to manifestation only in the astral space. They cannot be perceived by the one who has only the view for the physical-bodily. These beings are noble, and their aspiration is directed only to the goal of human development. They do not have human desires, they are not attached to the earthly, they have worked out that stage of development through which they have become helpers of mankind. They are not epicureans, yet we find them in the astral space, for they are waiting here for their future destiny.

In order to understand how this happens and what significance it has, we must make clear in a few words what will then be the subject of the sixth lecture: the state in the Kamaloka. When the human being leaves the physical body, the same is given to the earth; also the life force is discarded. Then he enters the astral world, the realm of desires. Man goes through a period in this astral world, then passes into devachan, and then descends again to embodiment. This is the normal [post-mortal] development of man, that he passes through two worlds, the world of the astral and the world of the purely spiritual, in order to become mature again afterwards for the next embodiment. In this next embodiment he then enjoys the fruits of the former life. "God does not allow him to be mocked. For what a man sows, that shall he also reap."

Consider that the higher-evolved one could have a rich harvest in the spiritual world. But he is free to return to earth after a short time and help those who have fallen behind in their spiritual development. Thus he can renounce the spiritual stay in the Devachan and wait until a master instructs him a new embodiment. We meet these figures among the so-called disembodied ones.

Visible only to the most highly developed of our time are still higher beings, who rarely stay in the astral world, because they have their home in still higher regions, on still higher levels of the spiritual world. When the chela evolves, he acquires the ability to have consciousness not only in the astral, but to have consciousness also in the still higher world, in the spiritual or devachanic world, which is higher than the astral world. In this higher world the self is mirrored to him. Man experiences himself in the higher spiritual regions as the mirror image he sees in the physical world. The beings, which belong here, are visible only for highly developed ones. Also these beings can renounce what is to be understood as the highest task of our earthly existence, they can renounce the "Nirvana". Such a being can renounce nirvana, it can return to the earthly world, to which it itself did not need to return at all, in order to help people. Such beings are called nirmanakayas. They are able to descend from the spiritual world into the astral and into the physical world, and in order to have a "point of attack" there, they take on an astral body. They do this to help people. These are the Nirmanakayas, which we can meet in the astral world, although rarely. I am speaking here of such entities, which are not visible to physical eyes, but only to those eyes that can receive impressions from the astral space. If the eyes can perceive impressions in the astral world, then they can perceive there Nirmanakayas and also such human beings who are between death and the next embodiment. I will talk about this in the next lecture.

In the astral world we also meet beings which are incomprehensible especially to the beginner. These are entities which are of the highest inner mobility and assume different forms and shapes and show their connection with the world in a completely different way than the human astral body. The human astral body has a closed form within limits, it has certain contours. The astral body of animals does not have such definite outlines. The astral bodies of animals look quite different. They do not belong to a single being, but for whole groups of animals there are group souls. As it were, the individual physical animals hang on a common trunk, and from these individual animals then a kind of strands lead to the group souls, which move the animals. You can also discover certain animal forms, which cannot be encountered in the physical, in the astral. These astral bodies are nascent human beings who are forming and further developing their astral bodies in order to form a suitable vehicle for those who come down from the spiritual world.

However, these are not yet all entities of the astral world. We also meet in the astral world entities of a nature difficult to describe, entities whose size we cannot survey, entities of a size as if they extended over our whole planetary system. These entities, which span the whole earth, clearly show that they have something to do with our earthly development, but earthly man can only with difficulty form an idea of them. These entities, which exist in the most different variations, are connected with the whole of our development. They went through a development in the earlier rounds of the earth's development. Three rounds preceded our earth and three rounds will follow. These entities, which were called "Devas" in the oldest and even more spiritual religions, will have reached a higher development when our earth will have reached its goal. They are thought to be human-like, because people cannot form a proper idea of them. However, the people who know something about them will find it indicated how the cosmological development is going on.

When a "cosmos" begins to develop in the first, second and third round, then it is like a child develops in the first three years of life. It is indicated with it, as it were, the way which it will take in the life. Only then comes that which is the actual task of the cosmos; we call this the "truth" of the cosmos. On our present earth the truth has come to light; the three preceding rounds of the path of development represent the "way". The "truth" is the outer manifestation of this "way" in our present earth development. We will go through the third part of the development, the "life", when we will have penetrated our souls more and more by the truth. We will learn to recognize the truth, but the truth will become our life; then we will no longer need to gain the truth. Now this is still necessary to lead us to a moral and ethical life. But in the future, this truth will permeate us, it will be our life blood. Therefore, the one who is a representative of the truth flowing through the cosmos has taken this triple into his consciousness and has expressed it in the words: "I am the way, the truth and the life.

In the previous lecture I spoke of the beings that are to be found in the astral world. I characterized the inhabitants of this world by distinguishing them into those who are presently embodied and those who are not presently embodied. Today I would like to talk about the events in the astral space, and I would like to characterize in general how we should imagine the events there. Of course, we can only give a very general sketch, because the world we encounter here is so overwhelmingly large that everyone who enters this world once is overwhelmed by the abundance of phenomena, so that no one could possibly describe the whole astral world from his own experience. Just as no one has seen the whole physical earth, no one has seen the whole astral world. Since the diversity of the astral world is far greater than that of the physical earth, you will be able to imagine that there are many things in the astral of which the individual cannot give an account. However, the individual can describe a small piece.

I count to the processes in the astral space also the meetings with entities, which we cannot meet in the physical world or only quite exceptionally. The astral space is, so to speak, a place where beings of different worlds can meet. It is just as people can meet each other in the earthly career, as a person can once meet another who lives in a completely different place, perhaps travels a short distance together with him, loses him again and then no longer meets him. As this is on a small scale, so it can also occur on a large scale, and so we can explain many things from the astral world.

We as human beings have not been from the beginning in such a way that we have embodied ourselves in the world in a physical body between birth and death, but we have made it in a kind of cosmic development that we have to go through three stations: through the physical life between birth and death, through the life in the Kamaloka and through the life in the Devachan. Not all beings pass through these stages, and we human beings have also had a time preceding ours, in which we were much closer to the astral world with our beingness. Before we had acquired the ability to embody ourselves physically, we were beings who lived purely in the astral world and who had astral senses. Out of the astral senses only our eyes and ears developed in the course of millions of years to the physical form which they have today. We were astral beings, and we will be astral beings again in the course of our evolution.

We are now in the fifth root race of the fourth round, which is the fifth epoch of mankind of the fourth round of earth evolution. We have evolved through four previous epochs and will re-embody in three following ones. Then this form of our planet, which it has now, will be replaced by another form, and we humans will also have another form instead of our earthly form. We will then no longer reincarnate in the same way as we do today. We will again be astral beings, entities which do not use the senses we have now, but we will be entities which act astrally. Soul beings we were, soul beings we will be again when the physical globe will have fulfilled its task. Through seven so-called "races" we pass, often through bad states, and in the future we will again be in an astral state and lead a completely different existence. We used to be purely passive beings, devoted to the impressions of the outside world, before our physical body had condensed into the physical core, through which it became possible to set physical muscles in motion to perform earthly actions. We will transform ourselves again, from passive to active entities. Everything that we have absorbed earthly, that we have processed, will have ripened as fruit in us; we will be active beings, activity beings.

Because we still carry something of our former astral form around with us, because something of it belongs to our astral body, and because past and future interpenetrate in us, that is why we also live in the astral world today. And we can develop our spiritual eye in such a way that we become sighted in the astral world just as the average person is sighted in the physical world. People are not aware of this because their spiritual eye is not open. But the disciple's eye is gradually opened. Whoever has gone through the training can expect that the spiritual eye will be opened to him so that he can see what is described in the theosophical teaching.

We are citizens of the physical world and the astral world. In the astral world, the disciple also encounters beings who do not belong to our earth, never have belonged to it, and never will belong to it. These beings have undergone other developments, they come from a completely different side of the world, they cross our astral plane. They have to make only one way stretch through the astral space together with us. They are, as it were, like the comets that pass through our planetary system. Such entities are strangers to our human-terrestrial development; their development in the astral world will be quite different from ours. They will meet with us only for a short time and then continue their development in a way that has nothing to do with ours.

These are facts of which the mystical writings of all times speak. In these entities, to which the mystical writings have given different names, nothing else is represented than those inhabitants of the earth who go through their development apart from our development, so-called elemental beings, elemental spirits. For these entities, what they experience through human beings is as strange as what a human being experiences when entering the astral space is strange to him. They behave mostly rejecting what approaches them from the physical world. The chela will experience the most manifold temptations through these beings, he can be attracted by these elemental spirits and thereby easily be diverted from the path marked out for him. These entities show sympathies or antipathies with what they encounter from our human sphere. It was not always so. In an earlier epoch they were not so antipathetic to physical men. Now, however, these beings have a great antipathy to everything that comes from the physical world.

These phenomena of the astral world have often been described figuratively. Today, some of them are considered as folk superstitions and people do not know that the expressions in the ancient scriptures are based on truths. Gnomes, undines, sylphs and salamanders were called in the Middle Ages these beings which never have a physical existence. Of course, it is easy to say something about these things, but only he speaks about them with full sense of responsibility who knows to distinguish what is superstition and what is reality. Superstition occurs at different levels. There is not only superstition, which is attached to us when we believe in some phenomena that are not really there. No, superstition can also be present in the greatest scholars, even in those who believe they have explored nature in all directions. The belief in matter can also be a superstition. The second stage of seeing, spiritual seeing, must be reached by the student in order to be able to distinguish what is physical reality and what is delusion. Then he also learns to recognize what in the literature [about elemental beings] is due to reality and what is only fantastic stuff.

You need not imagine the elemental beings as particularly highly developed; they do not go through birth and death as man does. The fewest have gone through something which would be even similar to a human development. Such developments are also not in front of most of them. Some come - like comets - from other planets, disappear again and continue their existence somewhere else. What these entities accomplish is not without influence on the people. Some things are going on in the human astral body, which go back to effects of these beings. Only to him who can see in the astral space, such processes, which can take place in the human astral body, are explainable.

There are also such entities on the astral plan, which are higher than human beings. Religions that know something about esotericism speak of such higher entities; the Indian religion, for example, speaks of devas. Also in the Christian religion one spoke of such beings. Gradually, Christianity has lost this knowledge, but there are still circles that know these beings. The devas take on a certain "physicality". Just as man takes his physical body from the natural elements, and just as our physical body is the lowest element possible for us, so the lowest body of the kama devas is the astral; it is composed of astral matter -- according to their stage of development. Other devas we call rupa devas. They live in the devachan, through which we pass between death and and a new birth. The materiality of the rupa-devas is the mental body, that of the arupa-devas the causal body. The causal body has to do with what draws us from embodiment to embodiment. That which is physical materiality passes away, passes away; the corpse is returned to the earth, to the chemical and physical forces. The astral body and the lower mental body also dissolve after death. There remains only the one soul in us, which returns again and again in a new embodiment, when the one development has reached the goal, in order to enter then into a new development. This one soul is woven from the material of the causal body, in which we can have the recollection of former lives and recognize the whole development in it. Who knows these facts, knows that Buddha did not give a picture when he spoke: I remember past lives, I remember how I was born there and there, how I helped there and there, had children there and there, I remember world stands, world passes through which I passed, and so on. - That spoke this squat individuality, which has anticipated the development, to which the people will come only in the sixth round, in which the human being will have a purely spiritual existence. Buddha has already developed this; he attained the ability to see the higher states. Ordinary people will attain this only later. Everyone will one day see all his past states of development passing by. This is because something always remains, namely the finest materiality of the causal body. And from this materiality the higher kinds of devas, the arupa devas, are formed. These are the three kinds of devas we can meet in the astral: Kama devas, Rupa devas, Arupa devas. First we meet those who are made of astral matter; but the other devas also have the ability to entwine themselves with astral matter so that they can be seen by astral seers.

By the fact that such a person can move freely in the astral space, thereby he can get in touch with the devas; an exchange of thoughts takes place. The development to higher knowledge, the development to the adept, to the master, consists in reaching what is called in individual occult writings: "The adept makes the gods subservient to himself." The adept gradually comes to do deeds in these higher worlds, and among the helpers of his deeds are not only human beings, but also such beings who never enter our earthly spheres. The intelligence of some devas, however, is lower than the wisdom of the budhi, the self-sacrificing love and the wisdomful creative power. Man can come into possession of such a degree of this power that he rises above most of the devas we meet. Then he makes them serve him. Some of what happens is that the adepts have their helpers in these deva beings who never come into our physical spheres.

Until the 15th century people possessed knowledge of them; but in the 14th, in the beginning of the 15th century all traces of communications about the devas are lost; no more was talked about these things in the 15th, 16th, 17th, 18th and 19th centuries; nobody had any knowledge of these things, except in very intimate circles. It was the time when the power of the mind was being developed. Today it is possible, at least to some extent, to speak again of these truths concerning the devas, about which absolute silence has prevailed for centuries; it is possible because the development of humanity is currently heading towards events in the spiritual realm that are great and significant, and because people must face things in such a way that they are prepared. The next thing that will happen very soon can be characterized by saying that people will overlook the background of good and evil to a much greater extent than they do today. They will look deep into the threads that the powers spin, they will see the fabric of the world, which will appear to people of the present time as a network of good and evil. This truth will be a realization of infinite significance. And now there is already the possibility of acquiring this knowledge of good and evil.

These are great things that have been spoken of now; there are now other things that are taking place in the astral. I will tell you something about that now. Man must be aware that in every moment of his life he also lives in the astral realm. Just as physical facts can be seen with physical eyes, so it can be seen in the astral realm that, for example, a wish that arises in you emanates like a cloud. Every wishful thought emanates from you like a force and flows out into the astral realm. Such thoughts are like lightning-like formations, others like fine cloud-like formations. Whatever power is in the thoughts forms itself into arrows or into pleasant cloud formations; rays and star formations also form. Everything takes shape and form the further it goes away from us. Everything is protean in nature; everything changes its shape and color. By color and form, one can recognize exactly what thoughts a person is sending out into space. If you send a thought filled with anger, it goes out from you like a bolt of lightning through the air, to the astral body of another person; this can be observed. It depends on the intensity of the desire whether the thought shoots quickly through the astral space, and it depends on the character of the desires in which colors they appear. Thoughts of a violent nature appear brownish red to bloody red; thoughts of a calm, contemplative, benevolent nature appear in an intense bluish to violet color. You can see sharp, logical thoughts as yellow star formations that intertwine. The chela learns to consciously evoke such thought forms in the astral realm by getting to know the laws of the astral and mental worlds. The chela knows exactly how the thoughts he sends out work in the astral realm. This is chela development: becoming more and more aware of these facts and only sending out thoughts for the benefit of humanity. This is one of the profound truths that Theosophy leads people to.

The processes in the astral realm are processes that always surround us, that take place in our environment. They are higher facts than those of our physical world. In the time between death and a new birth, the human being passes through these higher worlds. The chela can consciously enter these regions even before he dies. The development of man in Kamaloka, that is, what awaits man when he crosses the threshold of death, will be the subject of a separate consideration. Today I only wanted to touch on those things that are not related to this particular chapter. I have left out everything that can be discussed in connection with Kamaloka and Devachan. Next time we will hear the sixth and final lecture in this series.

I have shown that man has descended from higher worlds and that he in turn goes to higher worlds. Some things happen here that have their causes in the higher worlds. The teaching of a chela also takes place in a higher world. The chela may receive teaching in the physical world, but this is not the most important thing. More important is the teaching that takes place in the higher spheres. Things happen to people in the higher spheres that people are not aware of in their ordinary lives. The rational person can only know about these worlds if they are first reported to him. Receiving reports about them is a way of looking into the higher worlds. It is not unnecessary to first hear something about these higher worlds. What is told sinks into the spiritual of man and will in any case come to life in the future life. What is sown today as seed will bear fruit in the future. That was a saying of Paul, the Christian initiate: God is not mocked. For whatever a man sows, that he will also reap.