The Rudolf Steiner Archive

The whole cycle of these talks is dedicated to the knowledge of spirit, and if one wants to speak about the knowledge of spirit and soul, this happens, because we can come to an understanding with each other about the concept of the spirit relating it to the concept of the soul. Since for those who deal with spiritual science it is especially annoying that one mixes up the concepts “soul” and “spirit” considering the human being.

You all probably know that we have a so-called psychology or soul science that is today conducted to a relatively high degree just like in school. In the schedules of lectures at the universities, you find lectures on psychology that is literally the doctrine of the soul. One has to note that with all people who talk of psychology or soul science in such a way no distinct consciousness exists of the fact that one has to speak of soul and mind with the human being. One summarises the human inner life—thinking, feeling, and willing—under the concept of the soul. Soul is almost considered as the contrast to the bodily and physical, and one says—if one deigns generally to such a thing, if one is not completely addicted to the materialistic way of thinking—the human being consists of body and soul.

At first, we want to regard those opinions only that have the point of view that the soul is a real being. If one says that the human being consists of body and soul, one is mostly not aware of the fact that one falls a victim to dogmatics that relatively late, in the course of the Christian development originated. Even the older Christianity that has still gone out from the teachings of wisdom distinguished, as all teachings of wisdom of the different times and people did, body, soul and mind of the human being. Only later decisions of Councils have abolished, so to speak, the mind, and only since the (fourth) Council of Constantinople (869/870), one speaks of body and soul. The modern scholarship which deals with such a thing which thinks not materialistically believes to stand on the ground of absolutely free research and has no idea that it has taken up this later Christian concept of the soul, which refrains from the mind, as a prejudice, as a preconceived opinion. This applies to many concepts generally which play a role in our scholarship and are accepted as if they were results of research, while they signify only an ancient prejudice.

We will now have a look at the general psychology in the most different directions. However, I do not criticise here, but only characterise. Psychology has suffered—we are allowed to state this—mostly and most thoroughly from the materialistic attitude and way of thinking. Not only the outer science of the sensory phenomena has lost the concept of mind gradually, but also psychology has even lost the concept of soul, that is its own object. The cultural life went through an interesting development there.

A daring researcher and thinker who performed many quite extraordinary things in some fields had the courage to pronounce what is, so to speak, only a basic attitude and basic sensation within the modern psychology with others. This daring thinker was Friedrich Albert Lange (1828–1875, German philosopher). You can buy cheap his History of Materialism (1866) from Reclam's Universal Library. It is an excellent book because just someone who studies it thoroughly must come to the conviction—I have explained it in the last talk—that materialism as a worldview is to be compared to a man who draws himself upwards with his own shock of hair. This Friedrich Albert Lange has pronounced in relation to psychology something that can be summarised in three words: “psychology without soul.” This is from Friedrich Albert Lange. Other researchers did not dare to pronounce this consequence; but they act and do psychological research in such a way, as if a concept of the soul did not concern them. Also today, you find all kinds of concepts about the soul in the most famous works of the academic psychology. However, if you want to get to know something about the soul, you ask for advice in vain, because this psychology has lost—this should be no criticism, but only a characteristic—the concept of the soul completely even if this is not always pronounced. Whether you ask advice from Wundt (Wilhelm W., 1832–1920, German physiologist, psychologist, philosopher) or another about those questions in which the human beings are interested concerning the soul life, you nowhere get information. You find all kinds of questions answered about the way in which the human being perceives objects in his surroundings. You also find all kinds of speculations about the relation of perception to consciousness.

For example, one asks, how long does it last, until the human being becomes aware of it, after he has received a stimulus? You find questions about attention, questions in which way the human being judges in which way he compares the things with each other, how he remembers and so on. However, who could deny that the impartially feeling soul—in the usual sense—if it asks for its own being has in mind above all: what is the nature of my soul? Does it share the fate of the physical to disintegrate and to end if death occurs? Does it only take share in the life of the sensuous surroundings or does it take share in a far higher one, in an extrasensory life that does not wear out itself in the physical world? You will search these questions in vain, which are vital matters for the human being in the modern psychology even as questions. Everything in the human life points to them; but if the real nature of the soul is considered, one says, this goes beyond the limits of human knowledge.

If you have a little bit patience and have a look at such psychology, you become aware of the fact that it applies quite the same methods of research as the natural sciences. If one applies these methods, just nothing else can result than what faces us in this psychological literature. More than in any other field it concerns in the soul research who does these researches. Where one thinks materialistically, one has come more and more to the conviction that the research results can be only of the kind that they face everybody from the outside. Who does understand the sense of the nice Goethean saying completely and thoroughly still today?

Unless the eye were like the sun,
How could we see the light?
Unless God's own strength were in us,
How could delight us the divine?

Nothing faces us in the outside world if we are not related to the concerning thing or being or to the concerning force in the outside world if we do not carry something related in ourselves. Thus, only someone can investigate the soul who searches something beyond his self that he has experienced in himself. Not everybody—this must be stressed in particular in relation to psychology—can be a psychologist; for the human being notices only so much of the secrets of the other souls as he has experienced in himself.

Spiritual science deals with the spirit as such, as we said at the beginning. All the talks are dedicated to the consideration of the spirit. Howsoever the titles are called in detail, the spirit has to be searched everywhere. As it arises already from the talk, which I have held two weeks ago here, spiritual science has to show that behind everything that faces us the spirit lives and works.

What is matter to spiritual science? It is only another form of the spirit. If spiritual science speaks of matter, material, and body, it speaks of it in such a way as it speaks of ice and water. Ice is water in another form. Now, however, somebody could come and say, then spiritual science denies the matter and corporeality if it asserts that everything is spirit—and then there is no matter for spiritual science. Spiritual science stands on this weird point of view by no means. We remain with our comparison of ice and water. What come into consideration for life are not empty words, not empty definitions, but effects that you meet in life. Even if one says, ice is water in another form—and one is right with it completely-, are, nevertheless, the effects of the water different from those of ice as everybody can perceive if he puts a piece of ice on his hand instead of pouring water on it.

Someone who wanted to deny that ice is water in another form would make a fool of himself. Thus, spiritual science does not dream of denying the matter. It exists; it is only spirit in another form. In which form? In the form, that one can observe it from the outside by the senses. These are the essentials of matter. This talk links to the talk eight days ago where we could show how any materialistic view disintegrates into nothing before the progress of the natural sciences as the fantastic concept of the matter dissolves in smoke and fog due to the new researches. Concepts like ether, matter scatter today in light of the other researches. What remains to us of that which approaches us in the outside world? What we see and hear, tone, colour, warmth et cetera: what we perceive. We should soar the view that behind the warmth, behind the tone, behind the light nothing is of this terribly crude whirl of atoms that was the only real during the long time of materialism. Real is in this sense what we see what we hear what we feel as warmth. If we look behind the colour, behind the tone, behind the warmth, as we feel it, what do we find behind them? We find behind them if we take the tone, as long as it remains in the sensuous world, moved air. However, we are not allowed to go behind the sensuous world with our speculations. We have to stop in the sensory world. Someone pronounced something most important whom the scholars did not take seriously, who was not only a poet but also a great thinker: “Never search anything behind the phenomena; they themselves are the teachings.”

If we go behind the tone, behind the light, we do not find material atoms that dive into our retina, which impregnate it and create the mental picture of the colour and the light. If we really look behind, what do we find there?—Spirit! Colour relates to the spirit like ice to water. Tone relates to the spirit like ice to water. Instead of that fantastic world of whirling atoms the true thinker and spiritual researcher finds spirit, spiritual reality behind that what he sees and hears, so that the question of the nature of matter loses all sense. For how does the question of the nature of matter answer itself for the spiritual researcher? What surrounds us outdoors in the world and appears to us as matter? It is spirit! We know the spirit! We must visit its nature in ourselves. What we are in our innermost being, these are all things outdoors in the world, only in other forms. They are it in such form that one can look at them from the outside if the spirit gives itself a surface. Let me pronounce something that every scientist regards as madness: if the spirit goes outwardly, he appears as colour, tone. Nothing else is colour and tone than spirit; it is completely the same what we find in ourselves if we properly understand each other. Thus, every mineral is spirit to us in spiritual science. The true being of the lowest member of the human being, the physical body, is spirit for us in the form in which it exists just also in the apparently lifeless nature.

In what way does the human spirit differ from the spirit that faces us outdoors as mineral and plant, as mountain, as thunder and flash, as trees and bodies of water et cetera? By the fact that this spirit in the narrower sense appears as mind in its very own figure, in the figure that is due to itself as mind. What one normally calls nature, indeed, is spirit, but spirit, which turns its outside to the senses, and what one calls spirit or mind in the narrower sense, is exactly the same. According to its form, nature is what turns to the core of our being. If we search the spirit outdoors in nature, we find it lifeless in the minerals, animated in the plants and feeling in the animals. The human being combines this triple figure of the spirit in himself in three members of his being, as we know them from the point of view of spiritual science. Thereby only, you come to a real knowledge of the human being that you look at his complex nature and are not content with the abstract differentiation between body and soul, but ask yourselves, how is the human being built up?

At first spiritual science distinguishes the physical body of the human being that he has in common as materials and forces with the entire so-called lifeless nature. In the physical body of the human being are the same materials and forces that we find outdoors in the mineral world. However, he has a second member, which we call etheric body or life body. If we speak of ether, it has nothing to do with the fantastic ether that has played a role in science so long and that one will dethrone in the next time. In relation to the etheric body, we cannot get involved in the methods of the higher beholding. However, we understand the etheric body best of all saying: if we take a plant, an animal, the human being, the physical body has the same materials and forces, but in an endlessly complex mixture and variety, so that these materials cannot form the physical body by themselves. No plant body can be what it is by the physical forces, no animal body, and no human body. There is the complication, the variety of the mixture that would make the body destroy if it were left to its own physical and chemical forces. At every moment of life, its so-called etheric body or life body works against the decay of the physical body. A permanent struggle takes place in it. At the moment of death when the etheric body or life body separates from the physical body, the materials and forces of the physical body follow their own principles. Hence, spiritual science says, the physical body is physically and chemically an impossible mixture, it cannot survive. The etheric body is that which struggles against the decay of the physical body permanently.

The third member of the human being is that which we have often called the bearer of desire and pain, of joy and grief, of instincts and passions. If the life starts becoming internal, then we start in spiritual science speaking of an astral body. This is the third member of the human being and of the animal.

Today one has such an unclear concept of that what constitutes the single being that certain researchers cannot make a distinction between an animal and a plant. Of course, there are transitions; but they do not interest us here. You can read in the popular works that are otherwise very meritorious that the plant shows the same manifestations as an animal or a human being, and one talks there about a “plant soul” in the usual sense. One confuses the animal soul and the human soul with simple manifestations of life in the plant. When do we speak of an animal or human soul or of an astral body? If to the outer appearance inner life, inner experience is added. It depends on the inside. If you see a plant, if you touch it, and it contracts its leaves, a stimulus is exercised on the plant, and this shows a certain response to this stimulus. Calling this answer a soul manifestation is the most unbelievable dilettantism. One is not allowed to speak already of soul or astral body if any counter-effect takes place; otherwise, you must also attribute a soul to the litmus paper if it turns red in the acid. It does not depend on any outer reaction, but on the fact, whether anything happens inside of such a being.

If you push a being and it shows a change of form or, otherwise, any outer reaction, you may call that a manifestation of life. However, talking of sensation or soul in this case means to turn all concepts upside down. One can speak of soul or astral body only if to that what goes forward outside a new event, a new fact is added inside if because of a push or pressure pain or because of another stimulus joy is experienced. The outer manifestations do not make a being a soul being, but the processes which it experiences in its inside. Only where sensation starts where life itself is transformed internally into joy and sorrow where any object outdoors not only exercises an attraction on any being, but where inside of the being an experience appears in relation to the outer object, only there we can speak of soul or astral body. If a plant twines spirally round a rod, an effect responds to the stimulus, it is a manifestation of life. Even if it seems with some plants that—if you bring a finger in their nearness—it follows the finger and not the rod, you are not concerned with an inner process. It can be talk of such a thing only if a desire inside of the being exists and it follows the stimulus because of this influence. He who does not distinguish these matters strictly is incapable to rise to the concept of the soul, the astral body. The human being has this in common with the animals, however, not with the plants.

Then we have, as often mentioned, the fourth member by which the human being experiences something in himself that makes him the crown of the earth creation, that what we call “I” or ego. It is an exceptionally important matter for any knowledge to recognise this ego in its nature. In former talks, I have drawn your attention to the fact that there is in our entire language only one word, one name that differs from all other names. You can call any other object with its name, the clock, the table, the notebook. You cannot call that in such a way that is the “I” with its name. Try to say “I” to another being! You can say I only to yourselves. Any being is “you” for the other, and for any being is the other “you.” Should the name I be pronounced, this name must sound from the core of the being. The religions that were based on spiritual science felt this too, and, therefore, said correctly: here the divinity speaks the first tone, the first word in the human soul in its very own figure, and thus the expression for the ego was something holy for them. They called it the ineffable name of God. What the Hebrew religious doctrine called with the expression Yahveh is nothing else than for the ego which calls itself. This is the fourth member of the human being.

Considering this four-membered being—physical body, etheric body, astral body and ego—we have to say: with these four members, which no other being has on earth than the human being, everybody faces us, the uneducated savage and the high developed human being. In what way do the individual human beings differ on earth, if they all have four members? This is because the one has worked more, the other less on his three members from his ego. If we compare the savage who follows any desire, any passion with a high-minded moralist who has pure holy moral concepts and follows these who only accepts that of his desires and passions to which the mind is able to say “yes.” In which way do both differ? By the fact that the high-minded man worked on his astral body from his ego. The uneducated savage has worked less on his astral body; he has it still in such a form as he has received it from nature, from the divine powers. The high-minded moralist and idealist has transformed and purified it.

An astral body consists of two parts; of one part that the human being has got without his co-operation, and the other part that is the work of his ego. Human beings who stand on such a height as for example Francis of Assisi have brought the whole astral body under the control of the ego, so that nothing happens in their astral body that the ego does not control. How does such a human being differ from the savage? In the savage, everything happens without the ego; in the high-minded human being, everything happens by what he has done from his astral body. As much as the ego has transformed the astral body, as much spirit self or manas exists in the human being.

We have five members of the human being now: physical body, etheric body, astral body, ego and spirit self. Then we have the possibility to transform, to purify and to improve not only our astral body, not only the sum of our desires and instincts but we have also the bigger ability to transform our etheric body. In the usual life, the human beings work in the spiritual development on improving their astral bodies gradually, already with the usual impulses of life, the moral concepts, the intellectual mental pictures. Everything that we learn transforms the astral body. If we want to imagine the contrast of the transformation of the astral body and the transformation of the etheric body by the ego, we must remember how we were as eight-year-old children. Then we did not know many a thing that we know today. We have learnt a lot. With the sensations which we have taken up in such a way the astral body has transformed itself, it has incorporated the spirit self or manas. However, everything that constituted our temperament, our inclinations etc. when we were eight years old have not transformed themselves in the same way. If you were a hot-tempered contrary child at the age of eight years, you are probably hot-tempered or contrary sometimes even today. The change of the temperament and the inclinations advances much slower. One can compare the progress of the astral body to the advance of the minute hand and the progress of the etheric body to the advance of the hour hand. However, the inclinations change only if the etheric body changes, and stronger impulses are necessary than for the change of the astral body. The human being who stands in spiritual science has such strong impulses and can already have them if he exposes himself to the impression of a piece of art, behind which he realises the infinite sense, we say of Wagner's Parsifal or of Beethoven's Ninth Symphony. These impulses not only have effects on the astral body, but they are so strong that the etheric body is purified and transformed. The same applies standing before a picture of Raphael or Michelangelo, and an impulse of the everlasting penetrates us due to the colours. However, the strongest impulses are the religious ones. They have transformed the human being so strongly that they have seized their etheric bodies, so that the human beings bear two parts of their etheric bodies in themselves, the untransformed one, received from nature, and the transformed one. One calls the transformed part life spirit or buddhi.

If that approaches the human being which we get to know in the talk on the initiation, it becomes more prominent what transforms the etheric body. The initiation consists in giving the means to the human being to transform the etheric body more and more. Hence, it also applies to the student of occultism that any intellectual learning, everything that he can take up just like in school is only a preparation. More important than any intellectual taking up is for that who submits himself to a spiritual-scientific training to transform only one single inclination consciously into another, and if it is only a movement of the hand. Transforming such a thing has more value than any acquired theoretical knowledge. The initiation consists in the impulses that purify the human etheric body. Then these impulses go on purifying the physical body, and this is the highest that the human being can attain in this life.

One could say that the physical body is the lowest; if the human being works on the physical body, is this something particular.—Just because the physical body is the lowest member, one has to apply the strongest forces to transform it into its original form, into the form of the pure spirit. The purification of this physical body begins with certain methods to adjust the respiratory process. Therefore, one calls the part that is converted atman or the spirit man; atman means breathing (German atmen). When the body is transformed—which keeps being as before—the spiritual-scientific training takes place on the highest level. Then the human being attains not only the ability to live consciously in his physical body, to know any blood corpuscle, any nerve he also attains the ability to work on the big nature, to become a human being having an effect on the forces of the universe from a human being that was enclosed in his skin before. Thus, the human being changes into that stage by which he becomes one with the universe. Any other talk of becoming one with the universe that does not happen on the way of proper training and development is gossip and phrase. The human being thereby becomes one with the universe transforming his astral body first, then the etheric body and, finally, the physical body. He becomes one with the entire universe, as the small finger is one with the physical body. This is a quite regular course of the human development which many human beings have gone through, which we all experience already to a certain degree, and which all human beings experience in the future.

What happens there, actually? Let us visualise it: what is the astral body? It is nothing else than the sum of desires, drives and passions, of joy, sorrow, and pain. Everything that co-operates there in the human being is a phenomenon of the spirit, spirit in any form, because everything is spirit. In what way is it possible that the ego works on the astral body? It is possible because the spirit discloses itself to the ego in its very own figure. In the passions, drives and desires the spirit is hidden, there it appears in its phenomena. It flows into the ego in its very own figure, and the ego lets flow it again into the astral body, so that the ego mediates between the very own figure of the spirit and its manifestations. The same applies to the etheric body and, finally, also to the physical body, and thus a perpetual spiritualisation takes place during the transformation of the three human bodies or members. As true it is that any mineral is spirit—but spirit in its outer effect-, as true it is that the human being is on the way to spiritualisation by that which his ego pours into the lower being. Only because the ego is between these manifestations of the spirit, his physical, etheric and astral bodies, and the members of the spirit, which illumine the three bodies, this transition of the spirit into the three bodies is possible. The ego has to be in between. Then the upper can work on the lower.

In what way did we get to know the nature of the ego? We got to know it already in its name. The name of the ego can never sound from the outside to our ear if it means us. With it, one says more than with all phrases that you read in the books of the usual psychology. If one understood substantially what the ego is because this name can never come from the outside to us, then one would have performed more than any academic psychology. The philosopher Fichte already said: the human being as an ego is the nicest. However, most people would prefer to regard themselves as a piece of lava in the moon than as an ego because they need own energy to look at it.

We shall see in the talk on the animal soul that the animal also has an ego, but not in the physical world. The human being thereby differs from the animal that he has his ego in the physical world. The ego is something that lets the spirit flow from the inside into another form of spirit, into the different matters, even into the soul, into the astral body. Hence, we can call the being of the ego almost an internalisation. This internalisation is only prepared with the animal. Because we will still speak of the animal soul, I only suggest this today. One must not forget that also the animal has an ego, but not the single animal, but the animal species. All lions together, all tigers together have an ego, and this ego is in the supersensible world. It is in such a way, as if from an animal, which belongs to a species, invisible ropes or threads run to the common group soul in the supersensible world. Such a group soul has become the individual human soul. Any individual human being has what an entire animal group has.

Hence, the internalisation only prepares itself with the animal. We realise it if we study the so-called animal soul, the astral body. The real internalisation of this soul, the first irradiating of the spirit is possible in our world where the ego exists as an individual soul. The soul that has the ego in itself is thereby able to let the spirit flow into the matter. Thus, we see how mind and body or also spirit and matter are two beings; however, one being is the same as the other, only in another form. Matter and body are spirit in other form. They are different from each other in the world generally as ice and water. They are different, even though they are the same. In the middle, the soul exists. It connects mind and body. Hence, we understand the human being only if we understand him in this tripartite composition, consisting of the physical, etheric and astral bodies and consisting of nascent spirit: manas, buddhi, and atman or spirit self, life spirit and spirit man. The soul is the being that transforms one into the other that participates in the body and in the mind. We can understand the soul in the right light only if we see it working from the mind on the body. If we study it from this viewpoint, spiritual science answers just those questions that the human being must put to the real soul being. We realise that the human soul is positioned between body and mind at every moment. With the savage, the soul is only able to take up a droplet of the spirit in his body. Hunger and thirst, the manifestations of the etheric body, almost animal instincts, and desires still completely influence him. The soul of the sophisticated idealist, as for example of Schiller or Francis of Assisi, tends to the spirit, attains a higher consciousness, and frees himself from the material existence. Spiritual science shows that there is transformation of forms what we call matter. That often will meet us in the winter talks but nobody can expect that he can absorb all concepts of spiritual science in one talk.

If we look at the world round ourselves from this spiritual-scientific viewpoint, it appears in a continual transformation as also nature appears in a continual transformation. We see the flower arising from the seminal grain in the spring. In autumn, we see it wilting, but the being is preserved in the seminal grain to arise again. Thus, spiritual science also shows how the spirit builds up the body, and how the being of this spirit is preserved as a spiritual seed when the body disintegrates. It appears again and again.

We can transform ice into water and water into ice. Similarly, spirit also changes into body. The body disintegrates, but the spirit remains and appears in always-new forms. There we are led to the principle of transformation in the human life. The human being lives here in the physical, etheric and astral bodies. However, he still has a second life that existed before this life and will be after this life. There he lives, as well as he lives here in these three bodies, in the spiritual world. From there he brings the forces that build up his bodies, which give him that form which he has, even if the life in spirit is different. We get to know this if we understand spiritual science in the right way.

It becomes apparent that the human being leads a life by turns: a life in the body between birth and death and a life in the spiritual between death and a new birth, until he prepares himself for a new incarnation. What lives here in the body and there in spirit and changes between the life in the body and the life in spirit is the soul. However, every time when it has gone through an incarnation, the human being has worked on his body and comes back to the spirit land as a soul enriched with the fruits of the earth-life. The soul keeps on developing higher and higher. Hence, it is also the mediator between spirit and body. Thus, we are led to the border which shows us—considering mind, soul and body correctly—how the relation of the three human parts is to each other. We get to know everything that disintegrates that scatters as a transformation of that which constitutes the innermost being of the soul as we recognise everything temporal as a form of the everlasting. Spiritual science leads to a science, which really the questions of the temporal and of the everlasting answers and of the human destiny after death. The human heart has these questions generally if it wants to know something about such a science. A science that sets limits to itself cannot see the most important. Hence, our academic psychology is limited. In a certain sense, it is important to learn what it offers. Spiritual science does not disdain it, but it finds it insufficient, as long as one does not go into the being of the spirit and the soul. This is the right way to the knowledge of the spirit and the soul: the soul is connected with its bodies in the temporal life, it is involved in these bodies, and that which attracts it to these bodies is that part which is an obstacle for the pure, purified life in spirit between death and a new birth. There we learn to understand gradually where the obstacles of the soul are for the new birth. We also learn to understand that the soul must free itself completely not only from the body—by death—but from the longing for the body. By the right concepts of mind, soul, and body, we also come to the destiny of the soul during its bodily and spiritual pilgrimage.

I have today tried to show how one gets correct concepts of the soul and spirit using the ordinary human mind. I did it without taking into account what one can attain by the methods of clairvoyance and initiation. I speak about them in the next talks. We must hold on this: what faced us in the course of this winter will be results of the spiritual research. One can only discover them with the methods as I gave them in the talks on initiation et cetera. However, one can understand them by the ordinary logic and thorough thinking. Someone who says, what does the spiritual science concern me, because I am no clairvoyant? He turns away from the spiritual science not because of lack of clairvoyance, but, because he does not apply his thinking thoroughly and extensively enough to it. Just psychology has suffered a lot in our time of materialism—which some people regard as finished and is also dismissed in philosophy, but flourishes just in the way of thinking of psychology. Today the concepts of soul and spirit have suffered mostly from this materialism. Spiritual science has the mission to bring pure, purified concepts of the soul and the spirit again to humanity. Thereby it will be the best servant of the high religious traditions that distinguish between the human mind and the world enclosing spirit that the religious traditions call the Holy Spirit. We understand these scriptures as means of understanding only if we comprehend them deeply enough and consider everything in great enclosing pictures which are the expression of facts.

We spiritual scientists still know many things that humanity knows in future and only anticipated due to its most significant spirits in former times. Many strange feelings go through the human soul, if it immerses itself in the spiritual activities. Some people say to the spiritual scientist: you give us something for the mind, but nothing for the soul; we search soul and you give us spiritual achievements. They do not know that they reject just that which gives the soul what they require. They covet the will impulses of the soul. However, the soul can be only happy if it lets the spirit flow in itself and develops the bodies from the spirit.

What faces us from the outside is formed spirit, and what shapes the matter flows from the spiritual world down. What the eye sees in the figure as colour is, so to speak, compressed spirit, and the force that causes the figure in the matter comes from the everlasting. Thus, someone who does not have the clearness of spiritual-scientific concepts but feels and anticipates the surrounding world says. everything appears to me as shaped by the spiritual world. The figure appears to me as the holy that flashes in the mere matter, and if I see the figure, it seems to immerse itself in the matter and to withdraw again from the matter. The poet anticipated this of spiritual science when he put up the contrast between the body, the human soul, and the spirit that both work creatively in the body. Schiller (Friedrich Sch., 1759–1805, German poet) anticipated how the soul lets the spirit flow in the matter in reality whereby the matter disappears to the view. Considering this, he let the sensation flow out in the nice words:

Only the body appertains to those powers that braid the dark destiny. However, far from any temporal power, the playmate of blessed spirits walks aloft in the acres of light, divine among divinities: the shape.

In the course of our winter talks on spiritual science, we have already dealt with some unpopular and only tolerated issues. However, one can say that no issue is less popular and tolerated than the object of our today's consideration: the initiation.

If one speaks of the spiritual, higher worlds, the thought will also appear of course: how does the human being come to the knowledge of these higher worlds? The today's consideration on initiation can only give a preliminary answer—only all talks of this winter can give a complete answer. We must assume two principles of any spiritual science that we have already touched in the first talk. The first principle is the knowledge that there is another or even a number of other supersensible worlds behind the sense-perceptible one. The second knowledge is that to the human being these supersensible worlds can become accessible gradually, so that he can recognise them by his own development.

Of course, with it, spiritual science causes the opposition of all those people who speak about such matters and say, “we” or “one” cannot recognise. With it from the start, the speaker concerned who wants to make himself the standard measure of any human knowledge postulates a kind of knowledge monopoly, of infallibility.

Spiritual science stands exactly on the opposite point of view. It has the point of view that the human being has abilities and cognitive forces that are embryonic in him and can be developed higher and higher. One has to admit that it is quite right if anybody says, he cannot recognise certain higher worlds. However, at the same time, one has to say that these higher worlds are not to be penetrated just only with those cognitive forces that he means, and that logically nobody has a right to say: my cognitive forces are the absolute only ones; what I recognise signifies the limit of any possible knowledge.—For one rejects the human ability of development with it, denies from the start that the human being can ascend to higher and higher stages. However, it is the basic conviction of any human being who looks impartially at the world, and especially within our German education, it is easy to acknowledge this principle.

Goethe repeatedly pronounced and emphasised in the most various, wonderful sentences what founds a way of thinking leading to initiation. I would like to place some words of Goethe's deep-thought fragment The Secrets (The Mysteries) at the head of our considerations today. He points there to the inner human force that strives on and on and higher and higher, indeed, that is hindered by that what surrounds us at every moment what is forced upon us from the outside, from the sensuous as the inhibiting force. However, the inner force has still a means to come to the inner, to the world knowledge.

Goethe says in this poem The Secrets (The Mysteries) in which he speaks of a special initiation of the Rosicrucians and indicates the principle of initiation with the profound words:

For any force rushes forward into the vastness
To live and to work here and there;
However, the stream of the world hinders
And constrains us from any side and tears us off;
In this inner storm and outer quarrel
The mind hears a hardly understood word:
From the force that binds all creatures
That man is delivered who masters himself.

It completely complies with Goethe's way of thinking to search this force of the human being that can be developed to higher cognitive forces, to look for means and ways to an objective knowledge and wisdom beholding into the inside, into the spiritual of the things. It complies with his way of thinking if we eavesdrop on him where he expresses his level of knowledge most intimately. There we find many tips, which pronounce this clearly.

At the beginning of his Theory of Colours, Goethe says that the eye is created “by the light for the light.” The time has not yet come to understand this work of Goethe; perhaps, in some time if the perspectives prevail which I have mentioned in my talk The Natural Sciences Facing a Crucial Decision. He says, it was an indifferent, not photosensitive organ. The light caused the organ to see the light, to perceive the illumined objects. One has to think in the sense of Goethe what I have said in the sense of spiritual science: the human being had no eyes in primeval times, which could perceive light; the eyes arose from quite different organs. Which force accomplished this change? The light! It conjured up the eye that had become photosensitive. At the same time, Goethe indicates that there are other, unknown and misjudged abilities in the human being which—if they are developed—just open a new world as the eye opens the world of light and colours if it is elicited. In no other sense, we speak in spiritual science of the higher, extrasensory worlds.

Exactly in the sense of the dictum of Johann Gottlieb Fichte, the great thinker, we speak of such extrasensory perception. Fichte says, if a sighted man goes among blind people and tells them about light and colours, they regard him probably as a daydreamer. Also is that what he, Fichte, had to say to his listeners in those days only for an organ which has to originate only, and this—only on a higher stage—can be compared to the organ of the blind-born who has recognised the world only touching before the operation and sees it lighting up in colours and light afterward. Thus, it is also possible to elicit abilities by the development of forces slumbering in the human being to perceive new forces and objects in the surroundings that one can only perceive with spiritual abilities. In this logical sense, one speaks in spiritual science of higher worlds.

He who doubts the higher worlds is on the same level of the power of judgement as someone who is born blind and says, there is no world of light and colours because I do not see them. Nobody can really assess the possibility. However, someone can decide on the reality who knows it. Not anybody has to decide on a matter who knows nothing about it, but only someone who knows something of it. Indeed, only the principle of experience has to decide on initiation.

However, is it unnecessary to talk about these matters? No, it is necessary; for in which sense does anybody talk who informs about such higher worlds? He talks about them because he knows that merely by these communications, merely by this report the abilities and forces slumbering in all human beings can be woken up to penetrate to these worlds. Someone who is reluctant to receive information about these worlds resembles someone who was once reluctant to take part in the development of the eyes with which the human being can see the sun. He could also have said, why shall I develop anything, so that I can recognise the sun and the light? He did not know the sun and the light before. Only by a foreign power approaching us, the inner disposition can develop in the human being. Only if we can open the soul freely to the communications about the higher worlds, we get the first impulse to develop the higher forces which make us sighted, initiated finally.

One spoke of the principle of initiation at all times of the human development. Only the relation to the public working was different from that in our age. If we go back to the ancient Indian, Chaldean, Babylonian, Egyptian, or Greek-Roman culture-epochs, if we go up then to the Middle Ages, to the 16th, 17th centuries and our time, initiates and disciples of the initiates always existed. However, one did not speak about that publicly. What meant to be initiated? One differentiates an initiate, a clairvoyant, and somebody who applies the higher forces in the service of the physical world.

However, we do not want to get involved in these finer differences. Somebody is a clairvoyant who is able to behold into the extrasensory worlds to whom the worlds that are concealed to the usual human being are obvious, discernible worlds. Why was the introduction to such higher worlds pursued, so to speak, secretly? Why did one not speak of it publicly in former times? We speak of the dangers of initiation next time. I would like today to draw your attention only to the fact that on the border between the sensuous-visible world and the invisible-extrasensory world, indeed, a certain danger lies in wait for the human being, and that someone who wants to become an initiate has to overcome this danger at first. It consists in the fact that it is exceptionally difficult to distinguish illusion from reality, dreams from reality, vision from the real view at the border of the physical and the supraphysical worlds. In this area, it is very easy to confuse own fantastic things of the soul with the objective reality. One needs different qualities that are explained in the following: keeping cool, retaining certainty of the soul, courage, perseverance and energy at the border. If the human being lost the clearness about that which is appearance and what is reality at this border, he would have lost his mind, then he would be a fool instead of an initiate.

Nowadays an immense greed, a true fury exists with most people indeed, if they hear of such matters to behold something of the higher worlds. However, with most human beings the perseverance and the will and above all the strength to overcome everything that must remove the indicated dangers do not exist. Hence, at all times it was necessary that one examined the people whom one admitted to initiation concerning their intellect, their spiritual and moral abilities and their feelings. Only those who could stand the test before the pervasive view of the initiate could be admitted to initiation. There were such persons who were able because of their living conditions to submit to that, which enabled them to distinguish appearance and truth, vision and reality on the border between the physical and the spiritual worlds.

The question may now arise: why are those not quiet also today who know something about these matters after one could be quiet so long? Why does one not carry out the principle of the strict seclusion also today concerning the introduction to the higher worlds? Why is it broken? This has good reasons. Humanity advances. It is different in the different epochs of its development. History is also much more different in its organisation and developmental stages than the nonprofessional believes it. Someone who does not know the matters imagines that the human beings are the same today as they were centuries ago. Those who studied history and anthropology also have the same idea tacitly. The human beings of different centuries differ really very much who are apparently the same to the external anatomy and physiology. The differences are not obvious at first sight, and the external anatomy and physiology know nothing at all about them. Humanity progresses, and the human mind and the human soul have advanced so far that one needs the knowledge of the world secrets, the views, concepts, and ideas that lead us into the depth of the things, which were always preserved in the so-called secret schools to the general welfare and progress of humanity.

I present the further details in the following talks. We need only to point to the immense difference that took place in humanity in the course of a few centuries. We need only to mention one thing that deeply intervened in the human development: the art of printing.

Imagine once how the human beings lived concerning their soul, their spiritual education before the invention of the art of printing, how the communication was between those who knew something, and those who wanted to learn something, before there were books. Compare how today the communications of science and scholarship penetrate to any soul by thousands and thousands means, by popular writings and newspaper articles. If you go on imagining, you can get the idea that today it looks different in the souls, and you do not think that the sensations, thoughts, and impulses in the souls have no influence on life as a whole. Someone who believes that everything obvious is an imprint of the spiritual says to himself that the human beings have other physical and social needs today than in past times. Once it was possible that single persons knew something of certain events, of truth and wisdom. Today, however, the principle of initiation must be made accessible to everybody. Because of a duty towards humanity the strict secrecy and seclusion of former times was broken through. That is why today not only about that is spoken which is to be said about the higher worlds from the viewpoint of the spiritual research, but one also speaks in a certain way at least in the elements how the human being ascends even to these worlds, how he can accomplish the first steps of initiation. However, from the start one has to call attention to the fact that nobody should believe that the principle of initiation is to be taken easily and less seriously because the first steps of initiation are accessible to everybody today. Everybody can accomplish these first steps in every situation, as you will hear. Then higher and higher stages begin up to that of an initiate in the true sense of the word.

I have to characterise this concept first. What is an initiate? If I assume that there are higher and higher worlds behind our sensuous world, an initiate would be someone who has an insight into these higher worlds. The training for the initiation gives the human being the means and instructions how he can develop his spiritual eyes and ears to be able to behold into this spiritual world as he looks with his physical organs at the physical world.

Strictly speaking, all that is only a preparation for the real initiation. He who becomes a pupil of initiation receives certain instructions from his teacher how he can develop the abilities slumbering in him. All that aims to a point that leads him into a preliminary depth of the world to the highest degree, to a centre from which the rays of world creation and world principles go out. Such a thing does exist. This secret would be pronounceable even in words and, nevertheless, it is not pronounced. Allow me this indication from the start, because even if it sounds apparently mysterious, someone who thinks a little bit about it will find that even the kind in which such a thing is pronounced is very significant for the sensation that one should appropriate to understand the principle of initiation.

One prepares the pupil for the acceptance of the world secret that would be pronounceable if one is allowed to pronounce it. The initiate is somebody who knows a certain secret that is significant to the highest degree, for the life of the human beings. A secret, because if it were pronounced in the everyday life it would appear mad, brainless, paradoxical. Now, this would still be the less. However, there are other reasons why, nevertheless, someone who could pronounce the secret is not allowed to pronounce it. The reason is so deep that the secret that finishes certain stages of initiation cannot be wrested from anybody who knows it even not if one tormented and tortured him. He can never wrest this secret from himself. For this secret is not informed in words from human being to human being. The essentials consist of the fact that one brings the pupil to the point where he gets around by the imparted development of his own abilities and forces to solving the riddle by himself which is behind the matter, so that, so to speak, the pupil faces the teacher with that luminous eye which announces: I have found it!

Training means leading to finding oneself. A big part of that what the human being has to gain for the penetration into the higher worlds lies just in that big and immense sensation of the soul when it awakes and feels as newborn, after it was led to the higher capabilities and stages of development. One can compare that feeling on a lower level with that of a blind-born who could only touch the things up to now, and to whom after the operation light, colours, and forms appear from the darkness. Only if this relationship exists between teacher and pupil, the relationship is a healthy one. It is built on the highest that there can be between human being and human being: on freedom. That relationship must be there in which nothing at all of an unjustified influence from the teacher is there, because everything that should be developed is got out from the pupil himself.

After we have characterised the mood that should control the principle of initiation, we want to go somewhat more precisely into the development of the abilities slumbering in the human being. We start from the obvious matters and advance to the more distant ones. Three abilities are already there for the usual observation: thinking, feeling and willing, thought, feeling and will. This is the level of the average human being. All three abilities are developable. At first the thinking: it cannot lead the human being beyond the physical world, even if it is developed ever so subtle, ever so intimate. However, the thinking is still the first stage of development if it is a matter of getting beyond the physical world. We shall solve this ostensible contradiction, however, straight away. I have to speak immediately of those principles of initiation which were usual in the course of the last centuries in the secret schools and which are informed initially today to the public by those who know something of them.

First, the pupil has to develop the thinking free from sensuousness. What does one call thinking free from sensuousness? If the human being looks at the world around himself by his senses, he creates mental pictures and ideas of the world. These mental pictures and ideas make the world comprehensible to him. However, all that is no thinking free from sensuousness. The modern science, because of a certain inner weakness, often does not want to accept another thinking. Nevertheless, another thinking has its origin solely in the human inside, in the human soul. The modern human being only knows very little of the big extent of this thinking that is free from sensuousness and if anybody hears anything of it, he rejects it, and does not want to accept it.

The human being cannot only have thoughts referring to the sense-perceptible world; he can also have thoughts that arise from an inner power that the senses can never stimulate. Even philosophers do not see that today. I can produce evidence. Mathematics, geometry, can deliver it. Nobody can outdoors see a real cycle; nobody can outdoors see the principle that two times two are four.

However, one can get out by inner meditation without counting beans that two times two are four, or one can construct the circle by inner view, so that the circle line is always equidistant to the centre. What did the great Plato write above his school? He wrote that nobody could be accepted without knowledge of geometry. That does not mean that he had to know the entire geometry, but that he had a suitable sense for it. If we reproduced the external circle in concepts only, we would never be able to form a true circle. However, we can form a circle and its principles in our mind that way. Thus, we must work out the circle from own mind. This is thinking free from sensuousness. Mathematics is not popular, and, nevertheless, it is the only thinking free from sensuousness that is done in our schools. However, most people laugh at someone if he says that there are still other concepts that one can find wholly spiritually, as those of space and number and figures. One ignores and despises the philosophers and thinkers who asserted that the human being is able to put up a building of ideas that harmonises with the world.

Someone who has put up such ideas free from sensuousness within our German education and culture for other fields than geometry is Goethe again. It is a wonderful great achievement of the spiritual life of humanity what Goethe performed with the type of the plants, with the archetypical plant, and the type of the animal, the archetypical animal. What sort of thoughts are these? Goethe himself tries to make clear them his way. Many people wrote about that. However, the most is nonsense because most people are not able to understand how a spiritually constructed circle whose principles we can see relates to the circle drawn on the board which is nothing but a number of little chalk particles. However, Goethe's archetypical plant relates to the external sense-perceptible plant. Outdoors are the different plants—Goethe thought—, the one looks this way, the other that way. However, an inner spiritual strength lives in us with which we are able to find the concept of the archetypical plant out of inner production. The botanists thought that Goethe meant an imperfect plant. This is nonsense! He meant the spiritually beheld plant! I tried in one of my books to reconstruct this archetypical plant, as one also constructs the circle in mind. Goethe's archetypical plant contains possible plants if one is able to conjure up all possibilities out of it. His archetypical animal contains all possible animals. Goethe created a spiritual biology there. It enables us to create in spirit what cannot appear to our senses. However, there we start from a profound, significant spiritual fact. Goethe started from this fact, from which he got what he found as archetypical plant. This was no mere idea to him, but it was the creating force in all plants. The archetypical animal was the creative in any animal to him.

I have often cited a famous conversation about the plants that immediately at the beginning of their acquaintance Goethe and Schiller had with each other. They came from a talk of the society of naturalists in Jena. Schiller said that it is unsatisfactory to look at the creatures in such a way that one cannot see their coherence. Goethe answered that there could be also another method where one can see the common, the spiritual tie, which holds everything together. Goethe describes the conversation to us, and that he took his pencil then and drew the picture of the archetypical plant with some characteristic lines.

There Schiller, the speculative poet, said, this is no fact; this is an idea, no reality. Goethe answered, if this is an idea I see the ideas outdoors with my eyes. In the plant is the force creating life. Because of the deep view that the Goethean mind had of such a being it was possible that in his mind that was awoken which creates in all animals and plants. A mysterious tie exists between the human inside and that which is spread out in the animal and plant realms. If the human being conjures up the archetypical plant in himself, he conjures up that form after which the plants have been created. We regard ourselves in this way as spiritual participants in the productions of nature. Goethe as it were immerses in the things and conjures up in his mind the spirit living in the things. Goethe presents this to the human being.

One can try the same in higher fields. A German philosopher did it, not sufficiently but fundamentally and profoundly, but one did not understand him. If an anecdote were true, it would prove this fact in its depth. For Hegel (Georg Friedrich Wilhelm H., 1770–1831) should have said: “Only one understood me, and also he misunderstood me.” Hegel tried to create concepts free from sensuousness of the surroundings and history of the human beings. His Philosophy of History has now appeared in Reclam's Universal Library in which he gives a great survey of the whole world history. Many things in it are not right, unfortunately. Many things are as one-sided as just only Hegel could be one-sided, so that the book can serve only as suggestion. However, it may serve to find the principle. Hegel cared about thinking free from sensuousness, so that he lets everything appear in its own spirit, which is the same spirit that led humanity. He, who wants to do this, needs a more intimate knowledge of the human spirit and that of the peoples than Hegel could possess. Hence, everything seems abstract, grey, and logical in the bad sense; however, the things are ingenious and stimulating. One has to say, what is wrong there can be even more useful to humanity than many right but trivial things.

Just as one can think in mathematics free from sensuousness and create as one can do it also in history, my The Philosophy of Freedom should give a picture of the inner development of the human being with his entire cognitive faculties as one can grasp this from the thinking free from sensuousness. This is a book like an organism where a sentence follows the other, a book of a thinking that moves in itself and is self-contained. I wanted to show in it how the human being who wants to go from sensuousness to the extrasensory has to cultivate his thinking.

However, there are easier means, namely those about which spiritual science informs. What we can read in the spiritual-scientific books about the different human members, about reincarnation and karma, the life after death, the development of the human races and cultures and about what we shall still speak you cannot see with senses, but it is something that you can understand if you generally get involved with human understanding. Spiritual science gives the human beings a thinking free from sensuousness as it was given in the secret schools once, and as the human being must have it, before he is able to behold into the spiritual worlds. Clairvoyance and initiation are necessary for that. However, he who has got the possibility to inform in a certain way can form a bridge. Then everybody can convince himself by enclosing logical thinking and a healthy power of judgement that the things are right. Clairvoyance is necessary to find the higher profundities, only a healthy mind and logic to understand them.

Indeed, today many people are possessed by a more or less materialistic thinking or by that arrogance of infallibility that is due to the positivistic science. This is a real pipe dream. If the people only know that they live, strictly speaking, under suggestions, that they do not know what is real and what is not real! Indeed, they do not want to acknowledge the infallibility of the pope; however, they regard themselves as infallible. That who stands on the viewpoint of science is the most intolerable one. He regards the spiritual scientist as a fool and himself as an infallible man! One can inform about the world that is not accessible to the senses only with a thinking free from sensuousness. Hence, the first training is the training of thinking which only makes it possible to develop the thinking and to lead to a real beholding into the spiritual worlds.

The second is the development of feeling. Nobody should train the feeling, before he has not brought the thinking free from sensuousness to a certain level. That who knows how it looks in these higher worlds tells you: if you ascend to the higher worlds, you come to the astral world and then to the spiritual or devachanic one. The impressions are completely different there than the human being can imagine who knows the physical world only. Even if all experiences are different, one thing remains: the logic, the healthy thinking. The human being who appropriates the healthy thinking who is a reasonable person firmly standing on his legs cannot go astray if he ascends to the worlds that offer many surprises. That who develops this self-assured thinking working from the origin of the soul has a sure leader also beyond that border where one can hard distinguish between the physical and the supraphysical.

With healthy thinking one gets over the abyss which opens there. If anyone lives without healthy thinking and says, you give me thoughts only; however, a divine power lives in me, why should I not be able to ascend to the higher worlds?—Then I can only answer: those who speak in such a way have no idea of the conditions of the higher worlds where the outer world does not correct us where we must have the leader in ourselves if we should not go astray.

The development of the feeling happens with the help of Imagination at the school of those to be initiated. The pupil creates a figurative notion of the world at first; then he has to carry out his world consideration rather quietly under the Goethean saying: “All that is transitory is only a symbol.” I would like to give you an example that I have given several times how one leads someone who aims at a spiritual development into the depths of the things, how one teaches the development of the feeling by Imagination (anthroposophic concepts of initiation are capitalised). If you want to understand the development of the beings and stop at the thinking, you never can go fairly beyond this sensory world. You can appropriate the most different concepts how subordinated beings develop higher and higher up to the human being, you can take even the spiritual-scientific evolutionary theory how the logos poured forth and formed more and more complex forms and worlds: plants, animals, human beings, how all differentiations formed, evolutions and involutions and so on. These are teachings that you find in theosophical books, nice and interesting concepts. However, you cannot come into the higher worlds this way. You can thereby form ideas, which are analogies of higher worlds, but you never can come with them into these worlds. You need Imagination. This is not anything that one imagines.

It is something that is produced with a productive power and amounts to nothing more than concepts only, so that these concepts, like Goethe's archetypical plant and archetypical animal, correspond to the outer realities; but pictures are formed corresponding to the spirit that creates behind these things. I would like to explain in the form of a dialog what one said always in such secret schools to the pupils. I say this to you to make clear the principle, the method of initiation. What I speak in a few words takes a long period of training. The dialog that I describe never did take place, but that what it shows has always taken place in any spiritual school. One says to the pupil, look at the plant, which points with its root to the earth, which lets grow its stalk, its leaves, and blossoms upwards, and compare it to the human being. You would compare wrongly if you wanted to compare the head to the blossom and the foot to the root.—I would like to remark that also that who founded the newer natural sciences so greatly gets to this view. He compares the root to the head of the human being and regards the plant as the reverse human being and the human being as the reverse plant.—The root is the head that the plant sticks toward the centre of the earth, just as the human being sticks his head that he holds in the opposite direction toward the sun or the heavenly forces. The plant turns its reproductive organ, the blossom, virginally to the sunbeam that one called the “holy lance of love” in the medieval secret schools. The human being is the exact opposite. He sticks his organs of conceptions toward the centre of the earth, the head toward the space. In between, one says to the pupil, is the animal who does half a turn, so that the spine is horizontal. Look at plant, animal, and human being and you understand the dictum of Plato that the world soul is crucified on the cross of the world. Plato understands plant, animal, and human being by the world. The plant stands vertically, the human being reversely to it so that he looks with the head at the free world ether, and the crossbar is the animal. This is the prototype of the cross, as one knew it in ancient times and in all secret schools.

Then one says the following to the pupil: imagine the plant and its pure, chaste substance. The human being is on a higher level than the plant. The plant resembles the sleeping human being. It has physical body and etheric body as the sleeping human being has physical body and etheric body. The human being is, actually, beyond the physical and etheric body. That what thinks in him and feels desire and pain has been cut off in the sleeping state. The plant has a consciousness that we know as sleep consciousness.

What does the development from the horizontal line up to the entire turn mean? It means that be the human being has attained his present bright day consciousness. With the transition from the animals, the human being has become a being with bright day consciousness. He had to lose something else for it. Look at the plant: a body of desires, an astral body does penetrate it. The plant has physical body and etheric body. The human being must go through the animal and integrate instincts, desires, and passions. He has higher risen integrating the astral body into the plant body.

Now spiritual science puts a great Imagination before him. This spiritual science shows how he can gradually develop the strength that leads him back again to the purification of his desire nature that leads him up to that point where he lives again in the pure, chaste body on higher developmental stages while retaining his current state of consciousness. There he has overcome what he had necessarily to absorb in himself with the transition to the higher stages. What the teacher put before the pupil was a future ideal: you will have the plant nature again! One gave him the means to attain it. One said to him, the entire humanity comes again to this stage once when the human beings have developed the purely spiritual strength. Then he is no longer tied to the desire nature, he no longer sticks his organs of conception toward the spiritual sunbeam. In the initiatory training, one calls this organ the Holy Grail, which then the human being has attained, and which is a spiritual organ.

Imagine the difference between the dry abstractions that one puts in mathematics or in idealistic writings before you and this idea where we go up through the animal state to the human being and again up to other future stages of humanity. If we visualise that, we accompany this Imagination with our sensations and feelings if we are generally able not only to think the spirit but also to feel it. We shall see this development not only in spirit, but we shall feel it. The evolution in the universe appears immense and big to us if we visualise it that way, not in abstractions. The whole universe with all world riddles was presented to the pupils. They claim not only his thinking, but also his feeling and sensing. It was to him, as if his whole soul went out and lived in everything that was round him. As with the Goethean archetype something is created in us that lives in all plants and animals, it is also, if the developed feeling rises from us, as if we felt the world soul which flows as power through all beings.

Thus, everything came to life that was around the pupil, it became Imagination. Where he went through woods and meadows, everywhere the pictures worked in his soul. This loosened the inner power in him and he looked behind the beings and behind the things gradually. If one tells this in such a way, it seems almost unbelievable. If the pupil was introduced under the guidance of the teacher in the Imaginative of the world, he was guided not only to the thinking, but also to the feeling and the impulses that have gushed out from the soul of the world creator. He was introduced in an essential world. Then the development continues from the feeling to the willing.

As well as the feeling develops by pictures, the will develops by the occult letters. This will is the deepest of the concealed power. This will becomes something like a skeleton that the human being squeezes out by the will into the outer world. If you remember the pictures of the Munich congress, of the columns and seals, they are there to train the will. In the portfolio, which we edited as Pictures of Occult Seals and Columns, they are reproduced. I want to discuss the principle of these occult seals and columns once and give their meaning for the initiation. Any seal explains what you can find in the Apocalypse or The Revelation of John. In this portfolio, you find signs. Any sign has an immense, stimulating effect on the human being.

You find a human figure on the first seal. The feet are like from liquid brass, a fiery sword goes out from the mouth. I do not want to describe the remainder. He who becomes engrossed in this seal sees that just this seal gives him something marvellous in particular by this contrast. We shall hear in the last talk of this winter on Sun, Moon and Stars that we are led back by spiritual science also to states of the earth where the earth was in a fiery-liquid state and that—in contrast to the materialistic science—the human being already existed. Spiritual science can make the objection to itself that the human being could not live in a fiery-liquid state. At that time, the human being was formed from fiery liquid mass. This beginning of the earth is shown in the fiery-liquid metal feet. A later future state is shown with the fiery sword that comes out of the mouth, and appears in all myths again. I can only indicate what it concerns here. You will see how spiritual science is connected deeply with the innermost essence of the world.

How does the mediation happen, if I speak to you? What I speak are my thoughts at first. These accept tones that make the air vibrate. The air is thereby set in motion in this hall. The oscillations of the air come to your ear, come to your soul, and impart themselves to your soul. My words live here in the room in certain forms of oscillation. If you could see them, you would see particular oscillations if I pronounce the word “soul.” As well as the human being is able today to form the air and make arise that what lives in his soul in the oscillating air, he will also be able to form organs. There are organs in the human being, which are at the beginning, and other organs are at the end of their development. The larynx and the heart are at the beginning of development. I know that I assert something scandalous for the positive science, because one regards these two organs as mechanical apparatuses, the heart like a pump. However, just the theories of the heart and the blood circulation will experience reorganisations in the not too distant future. One will find that the circulation of the blood is due to something quite different from the heart, and that the heart moves only by the blood circulation. If the human being feels abashed, he blushes. This is an influence of the blood. The heart will be in future a voluntary muscle, and it prepares itself to become one.

Here something is given that will almost coin the future of the human being externally-physically. The heart is a crux to the usual anatomy and physics. It has the configuration of a voluntary muscle, while it is no voluntary muscle today. A voluntary muscle has striated muscle fibers. The heart has such striated fibers, although it is not voluntary even today. However, it is on the way of becoming a voluntary muscle.

The larynx will also have another function. It will be the reproductive organ of the human being. The larynx that produces words of the soul will undertake the reproduction. The fire principle is the speech, and the fire principle of the speech will be a creative principle; hence, the sword in the mouth. This fiery sword is intimately related to the world forces. If the human being becomes engrossed in its picture, this strengthens his willpower. One can say that only that way. He who does it experiences it. Then he anticipates, thinks, and feels not only, but he penetrates with his willpower into the things. This is the way through the occult writing. One can state quite concretely, in which way one should develop thinking, feeling, and willing. If one has woken the forces slumbering in the human being, thinking, feeling, and willing become particular organs, which one calls spiritual eyes. From them the spiritual eyes originate which show the world of the flooding spiritual light and its colours and the spiritual forces behind our physical world. The trained willpower becomes the spiritual ears of which also Goethe speaks who was deeply initiated into these matters:

In ancient rivalry with fellow spheres
the sun still sings its glorious song,
and it completes with tread of thunder
the journey it has been assigned.

Goethe remains in the right picture. If one is introduced in the higher spiritual world, one is introduced by the ear. If one comes in the spiritual realm, it is immediately said: “In these sounds the new day is already born for spiritual ears.” Those who believe to understand Goethe but say, this is nonsense, and need an explanation of it, which one cannot expect the poet to accept, one has to answer: no, one cannot expect that Goethe wrote nonsense: “the sun still sings ...” is nonsense only if one applies it to the physical world.

Thus, we have seen that the principle of initiation is based on the fact that one gets out particular forces slumbering in the human being, so that these forces guide the human beings into the spiritual world surrounding him. What gets out these forces of the human being? We have to explain the matter completely in the sense of Goethe. Once there was a sense organ, an indifferent organ in his sensuous body, which was flooded from light. The light made it the eye, so that the human being could see the colours and forms round himself with the eyes. The eye originated that way. Unknown and unrecognised organs which one does not want to recognise slumber in the human being. In addition, other worlds are round us, except the world of light and colours. As well as with the blind human being the eye was woken for seeing, the spiritual ears and eyes are trained with the clairvoyance and clairaudience, so that the human being can behold into the surrounding spiritual world.

The human being has gained self-consciousness. He has become in such a way that he can relate everything to himself. However, because he develops the spiritual eyes and ears following the principle of initiation he immerses again in the outer world. He finds his higher self in this world. We are not allowed to say that we find the divine and spiritual in ourselves. This is a wrong expression. Recognise yourself! Is an old saying. However, one has to understand it in such a way as Adam recognised his woman. He fertilised her. Thus, that applies also to the organs. Fertilise yourself, be fertilised by the world.—Thus, the human being should develop the forces slumbering in him. It is true what Goethe says:

Unless the eye were like the sun,
How could we see the light?
Unless God's own strength were in us,
How could delight us the divine?

Indeed, the sun force is in us, and the eye does not create the divine being, does not create the sun, but it sees it, after it has been created.

We can develop higher forces and penetrate deeper and deeper into the world this way. Then the outer world does no longer appear to us as something that restrains and restricts us, but as that which brings true and spiritual reality. Harmony is created between the human being and the world. Thereby we overcome the lower self that looks out into the sensuous world. We attain the higher ego of the human being that is spread out in the whole universe. Goethe means this indicating the principle of initiation in his poem The Secrets (The Mysteries) with the words with which we want to close. They show how the human being flows out by self-conquest and into the feeling permeating the world, into the spiritual of the world, into the will of the cosmic spirits pulsating through the world:

For any force rushes forward into the vastness
To live and to work here and there;
However, the stream of the world hinders
And constrains us from any side and tears us off;
In this inner storm and outer quarrel
The mind hears a hardly understood word:
From the force that binds all creatures
That man is delivered who masters himself.

It is not the only reproach against occult science that it is dreamy and fantastic, but also many people believe that dangers are connected with it. Downright bizarre views exist in certain circles about these so-called dangers of spiritual science. At first one points in general to such dangers even without trying to qualify the supposed dangers or to say in what they consist. For where one speaks so much of these dangers sometimes, a profound unawareness prevails what the occult science entails. One has only the uncertain idea that it entails something dangerous. One also does not dwell on this on which one should absolutely dwell: whether occult science itself is the dangerous or only the deeper penetration in it while one familiarises with the methods, the exercises that lead the human being into the invisible and indiscernible spiritual world surrounding him. However, he who generally wants to speak of dangers in this field must differentiate this.

Often it does not at all concern a tip to certain dangers only, but one says: oh, this occult science or this theosophy makes the human beings unworldly, it removes them from that what they would have to deal with, actually, in life in which they should be interested.—Some circles regard it as tremendously deplorable that this or that member is apparently wrested from it because he/she starts being interested in theosophy or in occult science underlying it. For that reason the often enough pronounced judgement probably originated that theosophy makes the human being impractical, allures him from the immediate duties of life, betrays him into asceticism and unworldliness.

Although it has already been mentioned here from the one or the other side, I would like to draw your attention again to the fact that it is the most unfair and at the same time the most impossible reproach against occult science and its working that it makes the human being anyhow unworldly or entices him into asceticism. I have emphasised repeatedly that a spiritual world underlies our world of the senses, our world of the physical life. Therefore, someone must be called unworldly who does not mind the true and real forces of existence and confines himself to the outer world only, on that what the senses say and what they can enjoy. There can be no talk that theosophy urges its supporters to an ascetic life, to privations or to unworldliness. However, it is true that someone who becomes interested in occult science has other sympathies and antipathies than many people have.

Nevertheless, in many cases it is not in such a way that those who approach occult science attain this interest only within a spiritual-scientific or theosophical circle. People bring these emotions with them as a rule; the interests carry them into the theosophical circles, and theosophy wants to offer nothing but what they demand. Not because they are expelled from the circles which say: they become strange to us, because theosophy takes them away, but these circles themselves alienate them more and more because they are lifeward and have selfish interests. If such a circle complains that this or that member is taken away from it, it should ask itself: has theosophy taken this member from us or have we expelled it by boredom? If one compares the life, as it should be in the theosophical circle with the life of a worldly circle, which says one must not dedicate himself to asceticism, then I answer that the theosophist does not withdraw because he wants to escape from life, but because he wants to get to the true, real life.

Those who are interested in spiritual science experience no bigger asceticism, no bigger privation than dedicating themselves to the activities that one calls “life” in many circles. If one calls this “life:” getting up in the morning, reading his newspaper, doing this or that which has a practical use, taking part in this or that banal activity in the evening—if one calls this “life,” indeed, it is “asceticism” for the theosophist, an awful privation, namely if one makes him participate this life. If then in spite of all resisting forces, the interest in theosophy becomes bigger and bigger, it is only an evidence that more and more people want to escape from the “ascetic” life of the usual pleasures and give themselves up to the real life. The human beings would have to realise this if they communed with their hearts once, since the life in spiritual science does not mean wailing and whimpering because of sufferings and privations. Life praxis is a chapter that we have also already discussed in the various talks.

Those who are so often vain of their life praxis say, theosophy with its quixotic ideas puts a bug into the ears of the people, and the people who dedicate themselves to such a thing never accomplish a real work in life. However, if they looked only at the world and at the practice on the one hand, at impractical idealism on the other hand, perhaps they would speak different.

The German philosopher Johann Gottlieb Fichte said: the idealists know as well as the so-called practical people, maybe better, that ideals are not to be applied immediately in life. However, the fact that certain people cannot realise that all life flows out of the life ideal, from that which is not yet there what should become first shows only that one does not count on them in the plan of the improvement of humanity. Hence, God may give them rain and sunshine, food, and clever thoughts at the right time!—The theosophist may console himself out of an objective consideration of life if one points to the danger of the so-called impractical. There one can cite an example of a clever board of practitioners in a southern German country. When one wanted to build the first railway in Germany, one requested whether it is good if this railway were built. The board said—everybody can convince himself that the document exists—, one should build no railway, because the human beings would suffer serious damage of their nervous systems. However, if people wanted to drive with a railway, and it were built, one would have to erect high wooden walls on both sides, so that those whom it goes past do not get concussions.—This is not long ago! It is not still long ago that a man who was no practical person, but an “impractical teacher” advised to introduce the cheaper postcards (?) instead of the expensive postage. The impractical person was Rowland Hill (1795–1879). There was a postmaster who said, I cannot realise that one has an advantage introducing this way of paying postage (pre-payment by the sender with stamps instead of direct payment by the receiver). If the traffic developed in such a way, the post-office buildings would no longer be sufficient to take up and convey all letters and postal items.—Judgements of this sort appear from circles of those people who are hostile to theosophy.

The dangers that are described there resemble those, which the people experience from the railway, after they drive with it now since decades. The future will produce the evidence. As little as the Bavarian Medical Board could prevent the construction of the railway, the postmaster in London could prevent the increase of the post traffic, just as little the necessary expansion of theosophy can be stopped by similar objections in our time.

However, many concerns do not oppose the general; one senses something particular. Hence, one may also speak of that once publicly which gives cause, perhaps, for such concerns and such talking of dangers. At first, we must not forget: something that should work that should have significance and power in the world works different on the different human beings. It works in the way as it can influence and impress human beings. Now theosophy is something like a sort of a purifying thunderstorm in our spiritual atmosphere and will be it more and more. What fulfills this spiritual atmosphere? It is fulfilled with all possible confident and sure of victory judgements, which appear the surer of victory, the less deeply they introduce in the being of the things. In particular, it is the materialistic thinking and feeling, the materialistic disposition that regards itself as infallible with immense arrogance as the only true doctrine and douses everything with scorn that wants to point to the spiritual world, as if it only concerns fantasies.

True, someone who trains his thinking in that logic necessary to control the areas that are beyond the sensuous world is always in danger that the logic of the materialists could sicken him. However, the superficial judgements that are quite usual ones today and appear with an unequalled certainty and an arrogance of infallibility are sometimes very short-winded. Their flimsiness becomes obvious very soon if that logic faces them which goes with inner thinker's patience from concept to concept as it is necessary if one cannot advance on the bridge of the outer sensuous experiences but wants to have a sure support in himself and inner certainty. Already in this respect, the thinking flowing from occult science for the present must often appear to us as a purifying thunderstorm. It appears for the human masses in such a way and for the single human being. There we cannot help stressing that this is, nevertheless, no risk. There is the risk for the great majority at most that it brings uncertainty into the judgements that are worth to be presented that way.

With the single human being, the matter is worse. Something comes into question that works in the innermost soul, a disharmony between feeling and judging. This disharmony is the biggest with those persons who believe to be most certain in any materialistic creed. A materialistic creed namely has the peculiarity that it can satisfy, after all, the reason only, the abstract judgement only. The deeper interests of the soul, all wishes, all feelings, and all sensations are much truer and deeper with all human being than their judgements often are. While everybody sticks with his judgment, with his materialistic concepts and his materialistic disposition to the surface, in the depth of his soul—often quite unconsciously to him—the urging and the longing for something spiritual lives. To someone who observes this more precisely it appears rather clear sometimes if one sees how many disharmonies are in the speeches and remarks of the human beings. There one can realise that they, actually, do not at all feel corresponding to that what they say. To a minor degree that applies to a big percentage of the human beings what a poet expressed absurdly with the words, which he lets one of his figures say: as true a God is in heaven, I am an atheist.—This is the emotional adherence—only radically, absurdly pronounced—to something traditional-conventional and the adherence of the superficial judgement to a radical denial. That appears with few persons in this radical form. However, for someone who can observe more precisely almost every conversation offers examples that the human beings live in their souls in such a way.

In which condition can one live this way? One can live in the condition that one remains superficial in his soul life. For nobody who descends into the depth of his soul can tolerate such a disharmony as it often exists today. That becomes apparent to someone who is used to logic in the entire materialistic or—as one calls it more sophisticatedly—monistic literature. Imagine a person who is embedded in the atmosphere of our time and wants to get out it not with inner freedom, not with inner strong urge: he remains embedded; he lives on dully but contently in general. However, it does no longer depend on the things with which many people want to stop, whether the human being can live so dully. Numerous people can no longer live this way. What the popular literature—magazines, books, even newspapers—offers is not at all something for sophisticated heads and deeper minds that answers the big questions of existence, but it only causes new questions.

Yes, also the modern science itself, as it appears with it adherence to the facts gives answers only to the superficial mind. For the deep-minded human being, for the sophisticated one this science is something quite different. It is a sum of question marks. Where many people believe that they can be ready if they frame a worldview from the scientific facts, the questions only just start for many people. However, people who believe to be ready notice nothing of it. Thus, you see numerous human beings reaching for a book like Haeckel's World Riddles to get the world riddles solved. When they have read this book, they only start putting the big questions. Because no solutions are in it but questions, which are put there. Then such minds and such heads can be once brought to theosophy, on this or that way.

They face theosophy with its strict, in itself logical thinking which has the origin of certainty, like mathematics, in itself, and an immense disharmony between that which they were used up to now from the outside world, and the requirements which are suddenly put to them. They stuck to the surface of the things up to now; they look into abysses now. They have often lost half a life and more. They are anxious whether the rest of life would be still sufficient to pour everything that faces them in the holes of their souls, which the world has cut. On the other hand, however, they come from these or those circles and cannot break away from them; then the most dreadful obstacles originate. The most practical and most certain way would be if they got involved in the spiritual-scientific research, however, thousand threads pull back them. There the disharmonies face them that must appear if the soul longs for deepness compared to the superficial, the exterior. There a peculiar phenomenon appears with some persons that we make clear to ourselves best of all by a comparison. Imagine, in any corner of a room one would not have cleaned for weeks, a lot of dirt is there—you forgive for the comparison. If now in this room no proper lighting exists, those who look into it can believe that everything is clean. However, if one once illuminates it properly, the mess strikes. It depends only on the fact that one illuminates properly.

Something similar applies to the soul. It is used to casualness. It is maybe forced to be superficial among superficial ones. Now, however, it comes to the light which lights up this superficiality that allows this superficiality to appear in its entire inferiority. If this soul is feeling, what happens then? If it is accustomed to superficial judgements, the light that shines on it has to distract it above all. Hence, we see that numerous souls are maybe somewhat distracted by the contact with the spiritual-scientific truth. Does occult science bear the blame for it? Indeed, he who thinks here logically does not put the blame on occult science that is the light, but on the fact that the soul has so much addicted itself to the superficiality of judgement.

The matter still goes further. We see human beings who are not up to our complex civilisation suffering from our complex civilisation. Why? They do no longer find their way with their judgement! Theosophy or occult science is the means to find the way in our civilisation, and it can work recovering for someone whom our civilisation has sickened. However, cannot anything else still happen? We can also realise this using a comparison. A dish can be externally healthy; however, it can bring an upset stomach. Even if the dish is rather healthy for the healthy, the upset stomach cannot stand just this healthy dish. This applies to many cases if the human beings with ill souls come out of our civilisation into the cheerful and beatific air of occult science. Then it may happen that they cannot stand the healthy dish with their ill souls. Nevertheless, these are exceptional cases.

However, about them is mostly written in the world. One says, theosophy is something that makes the people crazy.—I do not deny that it can also annoy this or that soul, as the healthy dish the upset stomach. However, has the healthy dish caused the upset stomach? Many so-called ditched souls approach theosophy; it is virtually remarkable how many ditched souls approach it. Someone who is obliged to work in this movement could tell some sad chapter, could tell that the cry for help comes from here and there: I do no longer find my way rightly in the world; I do no longer know how to satisfy the longing of my heart.—The most wailful cries for help come in numbers every day. Our materialistic civilisation has caused this passing stones instead of bread to the human beings—you forgive the trivial turn of expression. The superficiality of judgment could be sometimes satisfied. The wishes and interests resting in the soul could not be satisfied. For a while, they can be forced back and deadened, then, however, they forge ahead, and the human being come with their cries for help. One cannot deny that some people come then too late.

However, spiritual science cannot be pursued in such a way that it turns to choice ones. One has to bring the things to the public. The elementary basic concepts cannot be denied to anybody, and today the ABC of initiation, as it was indicated in the last talk, cannot be refused to anybody. If today single human beings, ruined by the contemporary civilisation, approach theosophy and when these ditched souls are even more disarranged by the purifying thunderstorm at first, should the remedy be kept, therefore, from all souls, only because single ones were ruined mentally by their wrong way of thinking? Any fanaticism does not talk this way, the experience in the field of the spiritual life of our time talks this way.

Admittedly, on the other side, there is a serious danger for the relationship between our contemporaries and the spiritual-scientific worldview. This danger is caused by the fact that our contemporaries approach the spiritual scientific worldview with their worldview and such characters, which our time has bred. Which prejudices, which superficial judgements they introduce in this spiritual-scientific worldview! How much danger exists that the theosophical worldview is spoilt by the trend of our time here and there! Here a danger does exist. One has there to point to some matters, so that we are able to look deeper and deeper into the so-called and into the real dangers of the spiritual-scientific striving.

Spiritual worlds are round the human being—we have shown this in the preceding talks, and we penetrate deeper and deeper into these profundities. These worlds relate to the usual sensory world like the world of colours and light to the world of touching with the blind human being; and there is a world that is much higher than what the blind person experiences if one operates him and light and colours shine to him from the darkness. These worlds are round us. However, these worlds are not only worlds of paradise and bliss, although paradise and bliss are in them, but they are also worlds that can be dreadful for the human being, dangerous because of their facts and beings. If the human being wants to get knowledge of the great and beatific of these worlds, he cannot help making acquaintance of the dangerous, of the dreadful that they contain. The one is not possible without the other. Now we must realise once to what extent a danger exists. Imagine a human being who is near a powder magazine without knowing it. He knows nothing about it. However, suddenly he comes to know it and he gets immense fear thinking that he could be busted in the air if the powder magazine explodes. Outdoors nothing has changed; nevertheless, his life has changed. The only thing that is different from before is that he knows about the danger now. This knowledge distinguishes him from that who knows nothing. That applies also to the higher worlds. The danger, the dreadful that is included in them is always round the human being. Yes, immense dangers lie in wait for the human soul in the worlds of which the human beings have no idea. The only difference concerning these dangers and dreadful things and beings is for that who has never moved up to spiritual science, and that who has moved up to it that the latter does know about this danger and the former not. Nevertheless, it is not completely in such a way, namely for the following reasons: we enter the spiritual world in which the spiritual is effective. The powder magazine does not become dangerous because you have fear that the powder explodes; but your fear signifies something in the spiritual world!

It is a difference whether you have it or not. Your thoughts are inserted as something real in the spiritual world. A feeling of hatred that you have for a person is more real in the spiritual world and much more efficient than a blow that you give the person concerned, with a stick. Even if the dreadful does not happen immediately before your eyes, it is this way. Indeed, fear and anxiety, such negative feelings are something that puts the human being in a fateful relation to the spiritual world. For in the spiritual world there are beings to whom fear and anxiety emitted by the human beings, are welcome nourishment. If the human being is not afraid and does not fear, these beings are starving! They who have not yet penetrated deeper into the soiritual world, may take this as comparison. However, those who know this matter, know that it concerns something real. If the human being emits fear, anxiety, and panic, these beings indeed find welcome nourishment, and they become mightier and mightier. These beings are hostile to the human beings. Everything that feeds itself from negative feelings, from fear, anxiety and superstition, from hopelessness, from doubt, are powers in the spiritual world that are hostile to the human being, and that make cruel attacks on him if and when they are fed by him. Hence, it is necessary, above all, that the human being who enters the spiritual world, makes himself strong against fear, anxiety, hopelessness, and doubting.

However, these are just rather modern cultural feelings, and materialism is suitable because it cuts off the human beings from the spiritual world to call these hostile powers against him by hopelessness and fear of the unknown. To express myself quite clearly, I have to say, when the human being sees that gate of death, he also sees numerous pernicious forces hampering him. Most human beings attract forces by fear of death. The bigger the fear of death, the stronger is their power. The fear of death is generally a part of the feelings of fear. These powers appear like dried up bags if the human being makes himself strong and knows that he cannot change the event of death by the fear of death.

The human being is only able to overcome the fear of death and to face death courageously if he knows that an immortal everlasting core is in his inside for which death is only a change of the way of life. As soon as the human being finds the immortal core in himself with the help of occult science, he educates himself more and more for overcoming all such feelings, last also the fear of death. However, the more materialistic the human being becomes, the more he is frightened at death. No occult science can protect the human being to see the truthful behind the scenery. It has to show how the everlasting life, how karma entails the big balance in the spiritual life. This spiritual science has to show various things. It cannot show the beatitudes behind the scenery of life without showing the dreadful powers at the same time, the enemies who lie in wait for him. This is true. However, it also shows how he can overcome any fear of these enemies. It shows how he can face all that with free, courageous eye. It teaches him to become objective and impartial if he leaves himself patiently to its education.

However, many human beings come to theosophy with the usual feelings of our time. What they hear here works on them sometimes deeply depressing, as something that attacks their souls frightfully because they have fear of life because of their materialistic thinking. Many people bring this immaturity into theosophy and they overcome it only gradually. Again, theosophy or occult science does not bear the blame for it. It does its bit not to shock the human being too strongly. If it revealed the complete truth of something obvious to the human being, it would say how the cowards separate from the intrepid ones, and some of you would be shocked how big the number is on the one and the other side.

However, the immature human beings bring some immature matters into the theosophical movement, while they translate certain concepts that theosophy and occult science give simply into the usual trivial language. As strange as it sounds, here a big danger exists sometimes in the relations between theosophy and our contemporaries. Thus, immature theosophists and such people who approach theosophy externally say repeatedly that the first demand is to become unselfish, to overcome any egoism. Some people can never assert often enough if they want to say anything rather theosophical to anybody: all that I do and want is quite unselfish. I want to work only for the other human beings.—They mostly do not sense how selfish this belief is. It is true that by the acquaintance with the truth of occult science the human being comes gradually to that which is indicated so nicely in Goethe's words:

From the force that binds all creatures
That man is delivered who masters himself.

It is true, but almost everything is necessary that occult science can offer, its highest and its deepest, to reach this ideal. One reaches it best of all if one speaks of it as little as possible and strives for it very directly.

Those are unselfish least of all who boast mostly of their unselfishness, as those are normally the most false who use the word “truly” after every third sentence. A deep law underlies that in occultism. First, it concerns penetrating deeper and deeper into the truth and knowledge of occult science, and not taking such ideals as, for example: you shall overcome your ego.—With such a phrase nothing at all is done. Nothing is done if, for example, a stove stands here and I say to it: you should be a good stove; you must make the room warm.—You can stroke it and treat it affectionately, but with it, nothing is done. Not before you give wood to the stove, it heats. Thus, it is also useless at all to preach virtue, unselfishness, and freedom to the world. The right thing is to heat, to give the human being heating material; and the heating material is the spiritual-scientific truth. As the wood and the coal make the stove warm, the real spiritual-scientific truth makes the human being unselfish gradually. Why? Because it detracts the interest in many respects from the small point, which one calls the ego. The theosophical or spiritual-scientific truth is so great, so mighty, and significant, and claims us so strongly that we feel very uninteresting as a single personality. One learns only how uninteresting the single personality is. This learning, how uninteresting the single human personality is, if it is caused by the heating material of the spiritual-scientific truth, only frees the human being from egoism.

If you look at the things basically, then egoism is not at all anything that is not included in the divine world order from a higher viewpoint. It is something very healthy from a higher viewpoint. Imagine once if many human beings of our time did not refrain from this or from that if they did not do that or this out of selfishness because they know for selfish reasons what may result. Imagine which pests they would be in the human development! Really, the world wisdom planted egoism into the human being to lead him to a developmental stage to seize his self, so that he makes it as important and valuable as he can only do it.

It is a high truth on the one side and a shocking phrase on the other side if one says to the human being, you have to sacrifice your personality.—At an example I want to make clear to you how it can be that something is elated once and rhetorical another time. Imagine, you ask a person who has a ten-pfennig coin in his pocket to sacrifice it for anything. He makes this sacrifice easily. However, if you ask a person, who has 20,000 mark by chance with him—perhaps his whole property—to sacrifice them, this is another thing. The imposition to somebody who has not yet worked on himself who has not yet raised his personality to renounce his personality is something different from that who has worked on it for a long time to make it as competent as only possible. The one sacrifices a genius on the altar of human development, the other a fool.

It does not depend on the fact that one sacrifices, but what one sacrifices. To be able to present a personality for humanity, one has to develop this personality at first. Thus, it is once a phrase to speak of the sacrifice of personality; on the other side, it is a great significant truth. Hence, it is useless at all; if in theosophical books, the demand of the sacrifice of personality is pronounced and is not demanded at the same time: make your personality as strong as only possible.

We learn this by a real thinking that has its roots in the spiritual world. True theosophy is that logic which does not put one-sided principles but knows that every sentence as every coin has two sides, maybe even more sides, that teaches to look from the appearance at the inside. It does often not at all teach what one calls theosophy superficially today. One calls danger only that which is not a superficial, but a real danger.

I was still very young, when I sat with somebody together who had celebrated his fiftieth birthday recently in another country, who had interests in common with me concerning my studies of Goethe. The man said in those days, he did not want to go among the authors. He was in those days, although still relatively young, already older than many who write today. He bethought, I will not write reviews. I want to write something else, because only someone should write reviews who has big experience of life; actually, only old people should write reviews.—This was, in any case, a very good idea of the man. Most people do not believe that maturity is necessary to work in the cultural field. The further we grow into the times, the younger become in particular the people who write under the line, and because the reader usually does not think and has, actually, no means to investigate how young the writer is, he has no notion by whom he is taken in.

Everybody knows that today it is not difficult to write wittily. Indeed, still some people are surprised that the one or the other writes wittily. A person who has maybe dealt since his fifteenth, sixteenth year with nothing else than reading such stuff who has learnt the craft substantially needs to publish only something, and he can impress by his radical or blurred judgments enormously. It is possible there that a person seriously suffers from dementia. As strange as it sounds: somebody can be crazy today and he can write wittily for the world, so that he is admired as a witty author. This case is possible. Decades ago, it was already a correct judgement if anybody said, it is not difficult in our time to make a good poem; culture and language versify.—Today, this applies even more, so that some pupils can write newspaper articles. Quite different powers judge there, which use the human beings for their purposes. More and more humanity must demand maturity from that who should have true judgements. Real maturity just also belongs to the work in spiritual-scientific field. Hence, it is also necessary, that those who are leaders of secret schools work only in their circles and do not appear before an age of 35 years to the world and proclaim spiritual-scientific truth. Before, they can bring judgements about philosophy in the world. However, one only becomes mature to scoop from the spirit when one does no longer have to use the spiritual power to the construction of the body. As long as the body is growing, the forces from which a logical judgement builds itself up must go into the body. Hence, it can be possible that a poet got real poems before the middle years.

However, the human being misjudges so easily that the biggest maturity of life is necessary to penetrate really into the depth, so that one understands not only anything for his satisfaction and for his advance, but gets around to stepping before humanity and representing spiritual-scientific work with full responsibility. This biggest maturity can only be reached at an advanced age. However, you do not need any maturity to talk in theosophical platitudes.

This is something peculiar that maturity belongs to the highest matters if one shall work on them thoroughly. However, they can be treated also as phrases because many people are unable to realise the deepness but they adhere to the phrase. Everything that can be spread in theosophy can be serious and deep to the highest degree, can be a force of life. If one reverses it into its opposite, it can be the most terrible phrase. Therefore, we experience just on this field so often that phrase by phrase blossoms, and that just immaturity works permanently. Besides, that who represents the immature damages himself more than the world. The world rejects what comes from this side. If you are involved in this direction, you do not make progress. For someone who works outward in the spiritual-scientific field has to make sacrifices. There is a great difference if spiritual science is protected like a secret in the chaste soul or if it is cast out in the world. The word applies there that one says about the treasure seeker: he must be taciturn. If he speaks a word, the treasure cannot be attained. Thus, the depths of the higher world are also attained the better, the more one can be quiet. For that who has understood these matters there is no talking generally if he is not forced to it if the world does not demand it from him. Nobody shall talk without being asked. The demand does not need to come from here or there, this demand can come from invisible, from supersensible powers.

With it, one can say, because our time is so little able to think properly about maturity and immaturity, it forms a sort of theosophy. It can be the highest; but in its reversal, it is a caricature and a risk. It does not bear the blame. It will gradually replace the absurd judgement with the correct one concerning maturity and immaturity. Nobody may be surprised that it is that way. If he were surprised, he should also be surprised about the fact that where strong light is also black shades are. Where less strong light is, even weaker shades are. Theosophy possibly throws black shades; this is only an evidence of the fact that it should be a strong light. Where one speaks of the so-called dangers, one must take stock of the fact that against the big danger simply a bulwark is there that no real teacher in this field exposes the human beings to this serious, big danger, and that everything that looks like a danger does not come from theosophy but from that which opposes it. If one knows this, one will be quiet, even if apparently bad effects appear. These can also appear. One can experience that persons, as long as they have no connection to theosophy, are reasonably decent persons. If they come to theosophy, they become vain, ambitious, and haughty. Why? For very simple reasons. As long as a person towers only a little above the judgements of his surroundings, he cannot be particularly bad, but also not particularly good. However, if he comes to something original, the possibility of the good increases but also the possibility of the bad.

What appears here already with the usual theosophist can appear with the pupil all the more. With him, the mistakes that exist on the bottom of his being if he must gain his free judgment appear with big clearness. However, this is necessary. If anybody wants to develop quicker, a sum of bad qualities may come out with him overnight. These qualities would maybe have spread over sixty years. If one dissolves a drop of colour in a big quantity of water, one sees nothing of the colour. That also applies to the pupil. What should come out in some days becomes noticeable. However, if one acts out anything for sixty years, one notices nothing of it. Yes, in secret science there appear some devils of arrogance. Relatively soon, one had to experience that persons who are not haughty in themselves approach one with wishes. Then they come and say, I want to start being a pupil and becoming an adept as quickly as possible.—One does often hear that. It is experience that the devil of arrogance seizes somebody. Towards the great, they often become the haughtiest, and then they hard understand that this feeling is the biggest obstacle for their further development, and that it is the best for the further development to renounce arrogance.—However, this is connected also with the fact that we are great laughers and great blabbers.

With it, I have spoken about the dangers of occult science. I made no secret that there are such cases, I have also tried in the course of these talks to point where, actually, the more dangerous cases are. Today, I wanted to point only in general to what one finds everywhere in theosophy and occult science. He who searches occult science is not deterred by the dangers of it, but he finds the welfare, the recovery of the soul just in occult science. He knows that it does not cause damage that it does not bring dangers, but that it uncovers damages and points to dangers where they also exist, otherwise, and where they would keep on working if they were not led to recovery. Hence, this so-called danger shall deter nobody from penetrating into the spiritual fields. As we are led by all the other considerations and viewpoints, we are also led here to realise that the human being shall not refrain from developing the forces and abilities slumbering in him to penetrate into nature. For what is material is revelation of the spirit. As around us are dreadful beings if we look into them, they are in nature. Only because the human being closes his eyes he avoids this fact. Those who knew something of occult science also knew this. Already in his youth, Goethe heard some objections against the penetration into the inside of the things. He heard the words of the Swiss naturalist Haller (Albrecht von H., 1708–1777) who said:

No created mind penetrates into the being of nature.
Blissful is that to whom she shows her appearance only.

Goethe who dared to look into her knew that the human being can penetrate into nature everywhere. Hence, he felt repeatedly urged to say:

Considering nature you have to regard
Everything always as the same.
Nothing is inside, nothing is outdoors,
Because what is inside is outdoors ...

In his peculiar kind, Goethe still opposed the quotation that limits the human cognitive faculties. He protested against it with the words, which just are suitable to point a soul to the practical-active of the theosophical worldview, while he reminded of Haller's words in old age:

Indeed

To the Physicist

“No created mind penetrates
into the being of nature.”
O you Philistine!
Do not remind me
And my brothers and sisters
Of such a word.
We think: everywhere we are inside.
“Blissful is that to whom she shows
Her appearance only!”
I hear that repeatedly for sixty years,
I grumble about it, but covertly,
I say to myself thousand and thousand times:
She gives everything plenty and with pleasure;
Nature has neither kernel nor shell,
She is everything at the same time.
Examine yourself above all,
Whether you are kernel or shell.

Spiritual science shall not only satisfy scientific curiosity. It shall give the human being an impulse for life or acting, for certainty and satisfaction in life. What spiritual science offers shall enable us to act and manage our tasks efficiently.

The child faces us like a living riddle. Prejudices in many fields of life can still be corrected, however, prejudices of child education have often detrimental effects and can no longer be corrected.

In the triality of man, woman and child the entire humanity appears. In the child many things are inheridited from man and woman. Hence, the question of heredity has impact here which also comprises the riddle of destiny to a certain degree. What has the child got from its ancestors? Concerning this consider Ibsen's dramas (Henrik I., 1829–1906, Norwegian dramatist). Everywhere in art the question of heredity arises, because one feels its significance and practical importance. However, we are not deceived by the prejudices which are suggested by the facts that one gains from the observation of lower animals. One of the biggest mistakes in this field is that we apply to the present human being automatically what observation and experiments with lower animals show or what we know about the history of our ancestors. Spiritual science acknowledges what science understands by heredity, but it ascends to higher facts that become obvious, actually, only from the aspects of the spiritual world. It exists an increase of lawfulness. Lawfulness prevails in the entire nature, in the bodily and in the spiritual. However, we have to ascend with our insights from lower principles to principles that apply to the higher regions. We have to accomplish this increase without fail.

Into what does heredity transform in higher regions? The solution of this question instills healthy respect of the becoming human being. It is a huge difference between the lower animals and the human being. The basic difference between the human being and other creatures is as follows: all that interests us in the animal is connected with the concept of species or genus. We do not notice the same respect of the individual with the animals as with the human being. The portrayal of a lion is the portrayal of the lion species. The species prevails. In contrast, the individuality prevails with the human being. That is why a biography of any human being is possible, even of the simplest. In this fact many things are concealed, above all, that the human being is a species, a genus in himself. In the human being, something lives that corresponds to an entire animal species.

The principle of soul re-embodiment or reincarnation results from this. We cannot understand the human individual from the ancestors. Perhaps, outer qualities can be led back, admittedly, to ancestors, but not that what belongs to the own being of a human individuality. Just as little, we can derive the individuality of any animal species from the qualities of its ancestors.

The cause of the origin of a living being must always arise from the living. Few centuries ago, one still believed in procreation, for example, that animals come into being from river mud. The human soul is not composed of all kinds of qualities, as little as a worm of certain inorganic substances, as one meant at that time. A soul always goes back to a soul; and the soul that lives in a human being today goes back to a former soul existence. It is a re-embodiment, but it is not a conglomerate of qualities of the fatherly or motherly side. Thus, the principle of reincarnation results inevitably. From this viewpoint, we want to look at man, at woman and child.

What as the deeper basis as the individuality of the child appears is that what as a soul fits into the physical nature, after it had lived on in another existence in the meantime. Man and woman have to give the child a cover only. Motherly love and fatherly love is degraded thereby by no means. The individuality of a human being exists for a long time before the copulation of the parents. A kind of unaware love leads the child to these certain parents and causes them to begetting. Then as a gift in return, both parents meet the child with their parental love.

Death and love are tied together with certain creatures. Some animals die after the copulation. Such beings point to the coherence of the living beings in the universe and to the fact of love. Love is for the human being something by which he dedicates his individual existence to the entire being. It is not that rhetorical thing of poetry, but a force pervading the entire nature. Love is the counter-image of egoism. In it, the individual goes beyond itself as it were. It is a real increase of life with more perfect beings.

The individual being is the human being. One can only understand the significance of individual and love completely considering the nature of the human being in the sense of spiritual science. According to it, the physical body is only a dress of the entire human existence. He has the etheric body in common with animals and plants. The astral body that also the animals have encloses the mental, from the lowest desire up to the highest moral ideas.

However, the human being owns the force of the ego only, hence, he may be regarded as a crown of creation. That personality felt the depth of the word “I” who spoke: the ego is, was and will be there. True knowledge of the ego is the highest form of knowledge. The ego-knowledge stands behind the “veiled picture at Sais.” “No mortal being has lifted my veils.” The true ego-knowledge is possible only to that human force which is immortal. Only the supersensible in the human being recognises the immortal. Hence, what is mortal in us does not lift the veil of the goddess. A German romantic said boldly, if no mortal lifts the veil of Isis, we must become just immortal.

Up to the second dentition of the child the physical body develops. Then the human being grows, admittedly, even further, but the figure becomes only taller, the form extends which he has received up to the seventh year. With it, we have an important regulator for education. Up to this time, one should develop the physical form of the child. If one does not do this, one has omitted something for the whole life of the human being concerned. In the second period up to puberty, the etheric body develops. In the time before, it was by no means idle. The etheric body is enclosed only in a kind of motherly sheath up to the second dentition. Only thenceforward, it gets free and can develop. The sexual maturity is a final point of the development of the etheric body, and from now on, the development of the astral body becomes free. Even later, the real education of the ego begins.

Another picture results from the hereditary process of the physical, another from that of the etheric body and again another from that of the astral body.

What the human being brings as inheritance of the ancestors lies in the physical and in the etheric body. Up to the sexual maturity, these inherited qualities become completely visible. Then, however, the development of the special individuality of the human being begins, and this expresses itself in love. Certain animal species die with the act of love because here their being stops and their individual existence is over. The higher the individuality of a being is, the more it takes along beyond the sexual maturity as something imperishable. In reality, there are transitions. Thus, the human being saves his inner life beyond the species only.

Perhaps, by a confrontation of a human being and a stone you get the understanding of it: in the crystal, the outer forces that have formed it conclude. They do no longer impress anything into the inside of the stone. With the plant, the essentials are not the increase of the form, but only a kind of recurrence of the form principle as Goethe explained it. What the human being himself acquired on former stages he shows as effect of his ego now. As the plant searches and receives its materials from the soil to build up its body, the young human being chooses his parents to build up his physical body.

Here the ideas of spiritual science immediately intervene in the will, in the feelings, in life. We must respect the right of the child in the deepest sense. Towards the next generation, the human being feels different if he sees the matters in this light.

Concerning that, the natural sciences say, from the male principle a number of qualities changes over to the germ, also from the female part, from the ovum. Both groups of qualities must blend in the embryo. The everlasting return of the same qualities is thereby avoided. This is the reason why the male and female gametes blend. This is the essential in nature.

Concerning the soul our natural sciences are the most superstitious that can be there. Schopenhauer had a flash of genius when he said, what strives for existence brings the human individualities of both sexes together in love. In the end, spiritual science teaches this too. The human being are brought together to procreate the future generations. If one considers every child that way, we have no right to force our peculiarity upon it. The right educator can promote the development of the child only as far as he has learnt this with himself. The child is the greatest teacher of the educator.

If the educator solves this riddle of the child thoroughly, he is the best educator. To him who penetrates such views with his soul they change into respect to the being of the child and arouse awe of what there grows and becomes. This attitude to duties extends to the entire growing generation. We adults are for the growing generation a sort of mother soil from which it develops. We have to give the child what it needs for life, but we are not allowed to form it in our own image under constraint, but we must leave it free in its development and respect it. It is a much more significant mission of the human beings to respect this nascent freedom than respecting that freedom of that which is there already. Spiritual science is a right educator of this respect. It shows the supersensible and the facts which spiritual beings create constructing the universe for ages and help the human beings with it. The knowledge of yesterday enables us to find adequate solutions also for the present. Our work in the present must respect the freedom of the developing supersensible. Freedom of the supersensible in the sensuous shall be our motto.

Thus, we help humanity to advance to a future that is salutary for us and means a divine condition. If the look is opened to the supersensible in the present, the past becomes explicable to us, and we can learn from it what helps and is advisable for the future

If Yesterday is clear and obvious to you,
You work freely and powerfully Today
You can also hope for a Tomorrow
That is not less happy.

From Goethe's Zahme Xenien (1820/1827)

Even if the saying “recognise yourself” which was written above the entrance of a famous Greek temple remains an everlasting truth, even if this must also remain the guideline of all thinking, researching and feeling, nevertheless, the human being soon feels if he looks impartially at the world and at himself that self-knowledge is not only contemplating his own ego, but that he has to receive the true self-knowledge by the view of the big world and its beings.

We get the right self-knowledge from our surroundings if we understand them correctly. Therefore, one also felt always how significant the knowledge of those creatures must be that are the next on the stage behind us: the knowledge of the real nature, the inner life of the animals. If the human being lets the eyes wander over the plenty of animal forms, every one presents a specific feature developed in detail. If he looks at himself, he finds, also with superficial look, everything with himself that he sees distributed again on the single animals, but harmonised in a certain way. If he looks at the animal realm outdoors, it may confuse him as it were, so that he only must separate it to put it in order. He can do this best of all if he looks at the animal life in its entirety. However, as many other things of human knowledge, the human views of the animals were also dependent on the human feelings in a certain epoch and under certain conditions.

We already find in our immediate surroundings that the human beings are different from these creatures related to them. We realise how the one wants to see something in the animals that is mental-spiritual as near as possible to the human beings. On the other side, we experience others not becoming tired stressing the distance even of the highest animals to the human beings. We also realise in which way such a difference expresses itself in the moral behaviour. We see the one making this or that animal his dear friend behaving to it almost as a human being, giving it love, trust, and friendship. On the other side, we see certain human beings having a quite special reluctance against the one or the other animal. We realise how someone—like from an ethical urge—who feels mainly as a researcher points to the resemblance of the higher animals and their performances to the human being. Thus, we see apes doing things that remind of the mental and spiritual qualities of the human being. However, some people regard the high-developed animals as caricatures of the human beings, because he sees desires and instincts arising in a raw, unimproved form, which are weakened in the human being more or less, so that a kind of shame comes over him.

We realise that the materialistic thinking and feeling, in particular in the just expired epoch, did not get tired stressing again and again that everything that the human soul can express, for example, speech, laughter, feelings and moral sensations already exist as rudiments with the animals. Yes, some people also believe to notice religious feeling in certain way. Thus, one asserts, any perfect human quality has gradually developed from qualities of the animal.

Other ages, which thought less materialistically, could not make the distance great enough between the human being and the animal. We find, for example, a strange view about the animals with Descartes, the founder of the newer philosophy, whose lifetime from 1596 to 1650 does not lie so far behind us. He denies the animals everything that makes the human being a human being: reason, mind, everything that one summarises under the concept of a reasonable soul. He regards the animal as a kind of an automaton. Outer stimuli set it in motion, and everything that appears with the animal is a result of a stimulus. It is almost in such a way that he regards the animal hardly as something else than a kind of a higher, very complex machine.

Indeed, he who has an impartial look at the animal realm round us can easily feel the difficulties judging the animal and looking, so to speak, into the inside of a being that is, indeed, related to us but also distant in certain respect. We realise very soon if no prejudice blurs our vision that such a view as that of Descartes cannot maintained. We realise that, indeed, also to the superficial look those expressions that we call reasonable, prudent, and mental with the human being also exist in the animal in a certain way. Many people say, this is the typical of the animal that its intelligence, its soul is stationary in a certain way, whereas the human soul is changeable insofar as we can educate it. Although single persons assert this, one does not admit this without further ado, even if one looks at this matter only superficially. We realise looking at the animals round us how far certain animals closely related to the human being develop their intelligence. We see what an exact memory dogs seem to have now and again. We do not need to go into the subtleties of these matters characterising the animal soul, but only to sound what most of you have come to know, either directly or indirectly. Who does not know how long dogs remember where they have hidden anything anywhere or such. Who does not know that cats, if they are enclosed in this or that room, opened the door handle themselves to come out. Yes, it is not wrong at all if one asserts that the horses who were led once to the farrier know the way, so that if they lack a horseshoe they go to the farrier on their own accord. Someone who observes such things can hardly fail to admit that concerning certain manifestations of intelligence, certain mental activities only differences of quality exist between animal and human being, that there is only a gradual increase of the abilities of the human soul. Admittedly, many people become reckless with such things according to a Goethean saying that one needs only to change a little for this case: where serious concepts of the animal realm are lacking, the word instinct appears at the right time.

Instinct is such a collective name, a real smorgasbord, in which everything is put that one does not understand. Admittedly, least people are out to receive a clear mental picture of these “mystic” instincts. However, this obliges us to go deeper into these matters. If we look carefully at the animal, we find certain mental qualities of the human being, like envy, jealousy, love, aggressiveness and so on, also in the animal realm, sometimes to a lower, sometimes to a higher degree than with the human being. If one considers this, it obliges us to look at the matter somewhat more exactly. However, very numerous observations of the animal life were done in manifold ways. What was not yet known at the time of Descartes is easily accessible today because the animal realm has been scientifically investigated in all directions in order to get to know the human nature. The following may seem absurd, but to someone who knows the animals it is not at all miraculous. One made dogs by careful training to point to the right playing card. I do not want to speak of that man who asserts to have made his dogs to play at dominoes; if a domino did not match, they whined. All that are matters that are only an increase of what each of you knows.

Then we must point to the fact that particular qualities can be so deeply imprinted on the animal that they are imprinted not only on the single animal, but also on its descendants. Certain things, which one taught any dog, were found again with the descendants but their parents did not train them anyhow. It is in such a way that, even if one separated the descendants immediately after birth from the mother animals, the qualities which one had taught the parents appeared with the descendants. The outer quality was imprinted so deeply that it became hereditary and was simply transferred from the ancestors to the descendants.

However, certain factors are confronted with all things that may be undeniable, which must puzzle the human being who wants not to prejudge but to judge thoroughly. Let us take another example. Two dogs were used to hunt rats with each other. One wanted to prevent that. Hence, one closed them in two different rooms. Both rooms were separated with a closed door. It became apparent that the smaller dog made itself felt by barking at first. Thereupon the bigger one succeeded in opening the door handle. Now they were together and could hunt again collectively. Then one did something else. One separated them again in two rooms; however, the door handle was now tied with a string. Again, they were able to communicate to each other. Now the smaller one was even cheekier; he found out that one could bite through the string. Thus, they met and hunted again.

This is an example that can tempt us to speak of a very extensive intelligence activity of both animals. However, it has its limits. One closed both dogs in different rooms once again. However, this time one made the door handle invisible, while one stretched a cloth over it, and now they were no longer able to meet each other. We see the limits sharply drawn. In the latter case it would have been necessary that one of the dogs would have concluded that there a door handle must be found. It could not see it; once he could see everything. Because he could not see it, he did not find it. We see the sharp limit. Here we can take the starting point and do research where such a limit is found. We can admire lower animals concerning their mental qualities. He who has sense for the lawfulness of nature admires the anthill and the activity of the ants, the hive and the strange activity of the bees or, if we go up to higher animals, the dens of the beavers.—Who does not admire with the lower animals that which looks similar to memory, to intelligence if we see ants coming back if they have found a place where they can get something for their hill and carrying to it repeatedly, also taking others along to help them taking what is still lacking.

There we see the intelligent activity of animals finding the way back to the place where they have once picked up something. We realise an intelligent activity if an ant takes the other along for helping. One has argued, all that needs to be based on nothing but a kind of subtle percipience of that which is at the concerning place. After the ant has perceived the things once that are at the concerning place, it can move far away, and due to its subtle sense it is driven again to it, because it just perceives it. Certain researchers have tried to disprove such objections. They brought the ants in the headwind direction and made smell and perception impossible that way, so that they would not find these matters, if it depended only on sense-perception. Nevertheless, the animals found the objects again, so that the researchers seemed entitled to assume that really a kind of memory exists which the animal drives repeatedly to the place, which it has kept in mind.

However, there are also things that must puzzle us in certain respect. We realise that animals really have a subtle, distinctive gift to perform this or that. Who gets involved with such subtleties as they appear, for example, if an insect pupates how there the single threads are spun after single lines and directions, one can see something like a kind of geometry in this activity that the human being attains only after a long, long apprenticeship. The things are often built so subtly that the human being with his geometry is even today not so far to be able to copy these things. There we see, for example, the bee cell showing the figure of a regular hexagon. Yes, also if such insects have to modify their dens generally or their activity because these or those conditions changed, we realise that they do not keep on building according to an accepted pattern, but that they adapt themselves often wonderfully to the new conditions. We realise something like intelligence if such an insect, a caterpillar, cocoons itself as a chrysalis and is treated then in a certain way.

Thus, a researcher tried to find the underlying cause of this matter and observed the following: he let the concerning caterpillar spin three threads in its cocoon, and then he took out it and put it into another weave, which he had taken from an insect that had also spun single threads. However, he had taken out those threads. There the animal started again from beginning and span three threads again. If the animal, after it had spun up to three threads, was put in a weave from which six threads were taken out and only the seventh, eighth and ninth threads were there and also the first, second and third, then the animal started spinning the fifth, the sixth and seventh ones; then it stopped again. However, it is strange that the animal, after it had spun six threads, was placed in a weave in which the first three ones existed started spinning again the second one and then third, fourth, fifth and so on.—It behaves as a boy who has learnt a poem, has recited the three first stanzas, and should say the seventh now. That applies also to this animal. It saw that three threads were there; however, it could not be determined by that. Thus, we see a kind of mechanics prevailing in the activity of the animal.

We can see this still at another significant example. The sand digger wasp has a weird peculiarity: it leaves its cave, searches any insect for itself; however, it does not bring it directly to the cave, but leaves it at the entrance of the cave. Then it goes in and examines the cave whether everything is in order; then it gets the insect and puts it into it. One can consider this as a very reasonable process.—However, the matter can also go on in the following way. Imagine, you commit something naughty towards the sand wasp, and you take away the prey and lay it down far from the cave. The animal comes back; it looks and finds again the prey. Now it goes to the entrance of the cave, goes into it again, examines the cave once again, and brings in the insect.—If you do this forty times, the insect does the same procedure forty times. You realise that the insect cannot conclude that the cave is in order, that it is not necessary to look into it. We could increase this example still a thousand times.

Indeed, our natural sciences have a time behind themselves when they believed that it is sufficient if they answered to anybody who questioned them about these matters to talk about the struggle for existence, adaptation and the like. As strange it may sound to an impartial thinker, one said to himself: an animal acquired these instincts for certain reasons, the animal did not have these instincts before. However, once such an animal maybe performed an action that was suitable for its life. Because the animal performed this suitable action, it could get living conditions, which were favourable to him. The others that behaved less suitably became extinct gradually. With those, which performed favourable actions, such impulses of action were transmitted; they became habits, desires, and instincts. You will admit that if we apply this principle that in the course of the evolution, in the struggle for existence the animals appropriated suitable instincts, to the animal realm with impartial look, nevertheless, something becomes obvious. It is rather plausible for some people to say, the ancestors appropriated something once; then this was transmitted to the descendants. Those, which did something suitable, survived the struggle for existence, the others perished. Hence, only those remained which were equipped with suitable instincts.

However, if we apply this to the whole nature, something cannot withstand to such a view, because one must ask which form of usefulness is the basis of the instincts of certain insects which seeing a flame plunge into it and perish. On the other hand, which favourable adaptation forms the basis of the struggle for existence that certain domestic animals, for example, horses and bovine animals behave in the same way? If we herd them out of a fire, we see them plunging into it repeatedly.

One can also do this observation. This is the one. Then, however, one also does not come very far with this instinct principle if one considers that the animals have acquired qualities and pass on them to their descendants. If one wants to apply this principle, for example, to the bees, we must get clear about the following. You know, one distinguishes the queen, the drones, and the workers. They all have certain qualities that enable them to their task in the beehive and in the bee life. During generations these workers appear with the certain qualities repeatedly which the drones and the queen do not have. The question is now: can these attributes be inherited? This is impossible, because these workers are just those, which are infertile. Those, which do not have the attributes of the workers, provide the reproduction. The queen bears workers with the qualities repeatedly which the queen does not have. Thus, we realise that the mere materialistic theory of evolution and that of the struggle for existence are contradictory in many respects. We could increase these examples thousand fold. Nevertheless, they all speak for the same.

You find those qualities which we know as qualities of the human soul anyhow in the animal realm—if weaker or stronger, that is another question—, but we find them. We also find certain manifestations of intelligence, of a certain activity of reason. Is it now—this is the big question—inevitable to come to the materialistic explanation that everything that the human being has as contents of his soul is nothing else as a transformation, a higher development of that which we find in the animal realm? Are these related traits in the animal soul and in the human soul evidence of the fact that the human being is nothing else as a higher animal? Spiritual science only can answer to this question and is able to solve it.

Spiritual science looks impartially at all related traits of the human being and the animal realm, however, because it does not stop at the outer sensuous world and goes up to spiritual basis of existence, it can show the immense gap which opens between human being and animal. What distinguishes the human being from the animal I have already emphasised in certain respect in previous talks, in particular in the last one. Spiritual science would close the eyes, if it denied the animal the soul. The animal has, in the sense of spiritual science, a soul as the human being has one. However, it has this soul in another kind. Already in the last talk when we considered the view of repeated incarnations concerning man, woman and child, we could point to the big difference between the single human being and the single animal. I repeat briefly: the entire animal species arouses the same interest in us as the single human individuality does. The human being is a species for himself as an individuality. The father, son, grandson, great-grandchild of a lion has so much with each other in common that we only are interested in the lion as a species to the same degree as we are interested in the single human being. Hence, only the single human being has his biography in the true sense of the word, and this biography is for the single human being the same as the description of the species is for the animal.

Already last time, I have mentioned that certain persons—“dog fathers” or “cat mothers”—have to argue something. They say, they could write a biography of their cat or dog just as one of a human being. However, I have already mentioned that a schoolmaster demanded from his pupils to write the biography of their quill. Comparatively one can do everything, but it does not depend on it. One must look impartially at the matter. If you really go into the matter, you find that certain details, certain specific features are always there. A quill also has specific features by which one can distinguish it from other quills. However, it does not depend on it. It depends on the inside value of the concerning being, it depends on the fact that, indeed, the single being if it has a healthy nature engages our interest in the same way as the entire animal species does.

This is only a logical tip at first to that which spiritual science indicates as a peculiarity of the animal soul. In spiritual science, we regard the human being as an individual soul, whereas the animals have group-souls. A group-soul is the same as the individual soul of the single human being with the exception that spiritual science searches the human soul in the human being and the animal soul without the animal, as absurd as it may seem. Just because we go exactly into the phenomena, we are led even more to the consideration of higher levels than the physical level is. I called your attention to the fact that just as round a blind person light, colour and shine exist, around the human being who has only physical perception a spiritual world exists in which spiritual beings are. When the spiritual organs of perception or knowledge are opened, he sees a new world of facts and beings, like someone who was born blind and could be operated is able to see, so that light, colour and shine appear to him as a new world which he could not perceive before.

The individual human soul has descended from a higher world to the physical body. It is not physical, but it has descended to the physical world. It inspires and spiritualises the body. One cannot find the animal soul that is a group-soul, a type soul as an individual soul in the physical world. However, when the spiritual eyes of the human being are opened, we meet the animal soul. Then you meet this as a self-contained creature as you find the human soul in the human being. We call that world which presents itself immediately if the first cognitive organs are opened astral world, namely for reasons we talk about in the following talks.

As well as we find self-contained human individualities in the physical world, we find self-contained beings of mental kind within the astral world, only entire groups of animals—groups of homogenous animals—belong to these group-souls. If I should make that clear by a comparison, imagine that I stand before you, before me a wall is, so that you cannot see me, a wall with holes so large that I could push my ten fingers through them. Then you see ten fingers, you do not see me. From your experience, however, you know that somewhere a human being must be to whom these fingers belong. If you broke through the wall, you would discover the human being. The relation of the spiritual researcher to the higher world is similar to that.

He sees in the physical world various, but homogenous animals, as for example lions, tigers, monkeys etc. These single animals do not belong to a common physical body but to a common soul being. The wall that hides this soul being is simply the boundary wall between the physical and the astral worlds. Wherever the single lions are whether in Africa or in European zoos, it does not depend on it. Just as the connecting lines of my ten fingers lead to the human being, also the connecting lines of the single animals lead to the group-soul. Wherever spiritual science existed, one distinguished human being and animal in such a way that one got clear about the fact that that has entered the body which is for the animal still in a spiritual world and which manifests like stretching an arm down to the physical world. The human being takes possession of it in his individuality in his higher development, so that one does not need to be surprised if the single animals show expressions of intelligence. As well as you see intelligent expressions also in my hands if you see them seizing this or that, you can also see the single bees, single animals generally, doing this or that. However, the real culprit has not descended at all to the physical world. The culprit uses the animal like an organ, like a limb that he stretches out to the physical world.

If we take this as basis, many things become understandable to us in this world. You can recognise just in such a thing again: the spiritual eyes, the organs of higher knowledge of the most human beings are not open. They cannot convince themselves of the fact that in the spiritual world self-contained animal souls exist that send much subtler organs down into the single animals.

However, you can still say something else to yourselves. You can assume that the quite crazy ideas of the seers are true, and if we take them hypothetically, the world here becomes somewhat explicable, comprehensible to us. Now, let us look at one of the examples concerning this requirement. We take that sand wasp which as an executive organ gets the prey, lays it before the nest, goes in, and gets it again. Intelligence forms the basis of that, even if not the same intelligence as that of the forefinger. If now in a single case the animal could also stray in the action, could the order be maintained as it were by the “central authority,” by the group-soul? No! Only because the intelligence is with the central authority, with the group-soul and is not left to the single animal in the particular case, only thereby it is possible that wisdom rules in the entire animal realm. Up there where the group-soul is wisdom rules. Hence, we also see where this group-soul comes into question where modifications must take place concerning the outer conditions that it also happens there. However, if it depends on the fact that the spiritual of the animal corresponds to the intentions of the species, there the animal is like in a whole mass. If you leave to every single soldier what he wants to do or to let, how could anything uniform, a uniform enterprise come about there? Is it not necessary that just because of the unity the single one must do the wrong? Reflect about these thoughts, and then you find that the ostensible contradiction clears itself even where the fly rushes in the flame and finds its death. In the single case, this leads to death, however, on a large scale it is useful to the species.

Thus, we see abilities and qualities, wisdom and intelligence, spread out upon the animals. We also see the human being based on wisdom. The animal has it, too. Ask for memory, the human being has it. Ask with the animal, there you must reverse the matter and say, memory “has” the animal, imagination “has” the animal. The animal is possessed by imagination, is possessed by memory. The animal is a limb of a higher being that has memory and imagination. The wise group-soul standing behind it that is not within the single animal pushes the animal.

What about the taming of animals and the like? You can explain this to yourselves under these premises very well. We practise a hand as a single hand. While we practise it, we must perform certain activities of our central organ. However, the hand must be practised, and when it is practised, the practice sticks as a habit to the hand. Thus, we can know if we maintain and educate the single animal that this single animal advances like the single limb in certain way. However, it reacts on the central authority. It seems to go so deeply into the group-soul that the qualities, which have become habits, appear in the descendant again without further ado. This does not apply to the human being in such a way. With the human being such single things are not passed on just like that because with the human being the individual overshadows the type, or better said, outshines it.

We can well survey the human and the animal evolutions from such requirements. Today the descent theory is rather near to bankruptcy. Serious researchers deny what one has still claimed before short time that the single human being is close to the most advanced mammals today. One says that it is impossible that the human being is a descendant of the monkeys. The opposite can also be asserted, because we have certain abilities with many lower monkeys in common, so that certain researchers stand on the point of view that the ancestor from whom the human being descended does no longer live. The natural sciences cannot yet bring themselves to accept the point of view that the monkey itself has descended, but that the human being has ascended.

Spiritual science not only imagines this descent, but it knows how to investigate it relating to the animal type-souls or group-souls and the human individual souls. However, if we go back from the higher mammals and from the human being, we come to a common ancestor. However, this was no animal in the today's sense. This ancestor was much closer to the human being than he was similar to a today's animal. Those real ancestors whom we have to search are in certain way group-souls of the human being and of the animals.

Who would deny this who surveys the human life impartially? Go back further and further in the human development, or look at the today's savages who have stopped on a low stage of development: do we not see something even more typical with them than with the developed civilised human beings? The further we go back in time, the less the human being is an individual being. Certainly, the individual has only developed in the human being, and we await future times when the human being has still much more individual traits. The human being is on the way from a type being to a more and more individual being. Today he stands in the middle. If we go back to the origin of the human race, we find entire groups of human beings whose single limbs have no distinctive consciousness of their self with whom the tribal feeling, the family feeling was far bigger than the feeling of the single individual. The single individual was sacrificed in favour of the interests of the tribe or the group. Briefly, we must award a group-soul to him if we go back further, so that we recognise the human soul as a group-soul in ancient times like the today's animal soul.

However, the human soul had found the other possibility. In what way did it find this other possibility that the animal soul does not have? The animal soul retained, so to speak, earlier than the human soul, its single traits and hardened them. Because it had hardened them, the animals were no longer able of development; they stopped on the old stage. If we go back to the monkey, we must say, a group-soul that poured its qualities in the firm form too early is the basis of the single simian species. Hence, it could no longer develop the qualities poured in physical forms. The human being was still a subtler and more malleable being in relation to the physical body that could still be transformed. The group-soul of the human being retained something of its changeability. It did not bring down itself with its longing for forming a physical body as early as the group souls of the today's animals. The human soul waited up to the time when a more comprising life on earth was possible for it. Thus, the animal group-souls could not use the bodies of the animals to enter them as the human soul entered the physical body of the human being. The human body retained the ability to become more perfect, it can be a dwelling place, a temple for the higher individuality in which then also supersensible intelligence can live.

Hence, we do not find abilities like supersensible memory, supersensible imagination, and intelligence in the animals, but above the animals. However, we find the spiritual put in the human being; it has entered the human being. Hence, we need not be surprised that we find a point in time tracing back the evolution of the world when animals walked about on our earth for a long time, while we can trace back the human being only until the Tertiary or the Diluvium (now: Pleistocene).

In geology, one cannot trace back the human being farther. The human soul waited with its embodiment, after the animals had become physical. The human body crystallised from the spiritual. The animal bodies hardened sooner than the human bodies did. In the ancient times, when already the animal group-souls hardened, these souls were still imperfect. Hence, they could form imperfect stages only. Later on, the human group-soul was individualised, and then these individuals were born on our earth. Thus, we also understand why the animal realm appears to us like a disassembled human being. In ancient times, the group-soul that was destined to develop formed certain group-souls; it built animal forms. Then it was not able to advance. Others have developed its qualities. We must not be surprised that the being that waited longest, descended latest, shows the biggest complexity, but also the biggest harmony in the confluence of that which is spread out in the animal realm. Therefore, Goethe could say so nicely, if the human being looks out at nature and perceives what is disassembled in nature outdoors, and summarises and processes it to that which is measure and order in him, it is as if nature is at the summit of her becoming and admires herself.

The animal realm became individual in the human being that way, in the human being the qualities of the animal realm are combined in a unity. We see the divine spirit in the succession of the animal forms. Any animal creation is a one-sided representation of the divine spirit. However, a harmonious, general expression of it is the human being. Therefore, Paracelsus could say out of this consciousness what is still hard understood: if we look out at the animal realm, any animal is to us like a letter, and the human being is the word which is composed of the single letters.—This is a wonderful comparison of the relationship of the animals to the human being. Goethe got to know the single animal forms much more thoroughly. He said to himself, if we look at the animal and study its form, we can realise how in the biggest variety the divine creating is active; then we can see the original thought that is distributed in most different forms among the most different animals.

One needs not be as absurd as Oken (Lorenz O., originally Okenfuß, 1779–1851, German naturalist) was who said, every human organ is as an animal species, and he really pointed to single human organs. He says of the cuttlefish that it became the tongue. He had brought a dark notion—because he was no spiritual scientist—in this absurd form. Against it, Goethe found that in such a way, as a thought of the human being is distributed among the different types, the original type forms the basis of any animal, only the single organ that intervenes in harmonious kind with the human being appears one-sided with the animal. Goethe says, let us take a lion, and compare it to a horned or antlered animal. The same original thought forms the basis there. However, the lion has a certain power, which forms teeth. The same power forming teeth with the lion forms the antlers with the antlered animal. Hence, an antlered animal cannot have a complete range of teeth in the upper jaw. Hence, Goethe searches the lack on the other side in the animal.

In the womb of nature, the animal itself is made perfect. All limbs form according to everlasting principles, and the suitable form retains the prototype secretly. The prototype that was already created in the most imperfect being, which the soul represents in the most imperfect animal, attains the most perfect figure in the bearer of the individual soul, in the human being. Therefore, the form was bestowed not only on the human being like on the animals, but the human being makes this prototype alive in himself in creative thoughts. In him, the thought is reflected not only according to its form and figure but also to its manifestation.

While we see this thought represented, Goethe says, pursuing this gradual evolution to its height, be glad, highest creature of nature that you can grasp the great idea in your inside that the order of the creatures has developed up to you.

Many people who have heard something superficial about spiritual science or theosophy find it fairly surprising that—after one has spoken already from this viewpoint about the manifold practical topics—one even attempts to speak about occupation and earnings. For many of our contemporaries have received the idea more or less superficially that spiritual science is something that lies far away from all practical life and cannot at all intervene anyhow in this practical life of the daily routine. You do not find the idea as seldom as it expresses itself in the words: oh, this spiritual science, it is something for single people who are tired of life who do not deal with anything practical and have time enough to deal with all sorts of muddled, fantastic speculations as the spiritual-scientific ideas are.

I do not deny from the outset that strictly speaking such a reproach is even justified with many theosophical phenomena that it is often true that those who deal with theosophical matters and ideas really face the everyday life as strangely as possible. However, even among those who have hard to fight and to work in the everyday life and bring themselves through only with pain and misery, those are found who are driven from inner sympathy, from the yearning of their hearts to spiritual science. Among them many a man will be for whom this duality—the everyday occupation, the everyday work from morning to night and then the merging in the great ideas has something marvellous. For others both things stand rather abruptly side by side, the one is very far away, so to speak, from the other.

However, someone who does not regard theosophy or spiritual science only as an idle employment for some daydreamers but as something that is suitable to intervene deeply in our entire cultural movement will also hold the conviction strictly that this spiritual science just leads to the true knowledge of reality. It has also something essential to say to him, where the big questions of the everyday life appear which the human beings concern who work hard from morning to night.

Someone who gets himself not cursorily, but deeper into spiritual science, who not only attains some abstract ideas from it, but also the deepest impulses of life, comes very soon to the insight that one can attain a true and healthy judgment in the broadest sense. However, a few abstract sentences are not sufficient, in least the basic sentence of any abstract brotherhood of humanity. This abstract general brotherhood of humanity is a matter of course for any good and striving human being. However, the task of theosophy or spiritual science is not only to preach this general brotherly love comprising humanity, but also to create the method, the conditions which make a real human brotherhood possible and can also be realised. Admittedly, many people also say this way; but they lack the overview.

If we look at the whole human existence and compare the everyday life of our present to that which was there at all times, we realise—according to the opinion of many people—that certain forms of life have not changed: there were always rich and poor people. There was always hardship and misery on the one, a good life, and contentment on the other side, and no human spiritual movement did change these conditions. Hence, one can also not believe that—as so many people say—an “idealistic” spiritual movement like the theosophical one can state anything considerable just about that which must stir our time concerning occupation and earnings.

However, we consider this topic best of all envisaging both ideas of occupation and earnings spiritual-scientifically. Then it becomes apparent that it is necessary above all to maintain a deepened thinking in order to penetrate this field of our manifold and variform life. There has always been the phrase of “rich and poor” of course. This is not sufficient if one wants to understand life. However, if we look at our environment and compare it to the environment centuries ago or also before shorter intervals, then it is obvious that the way of life has substantially changed that the causes of distress and misery, of poverty were produced by a new way of life. It is obviously very necessary that people think more about these questions of the changed relation to occupation and earnings. He who surveys this life as it has gradually developed for centuries with mature thinking has to say to himself that a certain human class is concerned above all if we want to say anything considerable about this question. This class has come into being in the newest time, and just in this human class, something gains significance more and more that reveals its power and intensity concerning the question of occupation and earnings in our time. If we go even deeper, we realise what it means that humanity advances on one side and cannot pursue its own progress, on the other side, with the necessary knowledge and interest. The modern worker, the industrial worker is in this form, as he exists today, actually, only the result of the development of humanity during the last centuries.

This is connected with the wondrous, the most marvellous progress within the human development. Today we see the earth littered with the productions of human thoughts, human inventions, discoveries, and arts. Where the human beings build up factories and enterprises, where one digs into the earth, where one looks for natural resources and metals, everywhere we face results of the human thinking. We see the progress of the knowledge of nature, the control of the physical principles; everything that the human thinking, human mental work created in the course of the centuries crystallised in our industry, in the threads of all kind which encompass the earth with our modern means of transportation.

All that has given our life the imprint. All that has generated the modern worker, the proletarian worker. With him, only the modern form of our calamity has originated concerning occupation and earnings. There is hardly any class of population that is not touched anyhow by that which has been created for humanity this way.

If we ask ourselves now: was the human thinking, the human interest also capable to create such a social structure which is in any harmony with that which the human mental power has created in the fields of technology and industry? Imagine once hypothetically what would have happened if the human beings had been able to use their mental power which has crystallised in machines, in the international banking and in the traffic system to put those who are placed in this development also into a suitable social structure. We do not mean what a much-cited naturalist means who says that any big, immense progress of human mind, of human science, industry and traffic has contributed nothing at all to the progress of the moral human development. However, if we looked at that what the human beings have produced concerning morality and civilised behaviour, we would stand even today on the oldest viewpoint of barbarity.—I do not join any deeper consideration to this opinion; nevertheless, it is true that all the technical and scientific achievements that we admire today face nothing in the area of the social life, the social structure. We realise that the human thinking is not appropriate to eliminate the disharmony between human longing, human need, and human ideals, even the simple-natural human life-style and what life offers in reality to all human beings concerning the industrial activity.

It would be an obligation of all classes of the population just to think about this question because in these questions something world-shaking is contained today. However, the broadest circles, in particular of certain classes, feel this by no means. Just the theosophical movement must be such a one which believes to be able to do something here not with a few abstract dogmas, with a few prescriptions from a think tank, but it must attempt to unfold healthy, profound thinking also in this field, in unselfish devotion, with knowledge of the true human being. The essentials are in this field that the human beings educate themselves internally in order to see the things in this field in the right light.

Those who look down at such an impractical spiritual movement, as the theosophical one is, from a supposedly practical viewpoint with a shrug, nevertheless, shall look once at life and learn with typical symptoms in which way they shall position themselves to such questions. Today the human thinking has become short in certain respect because the human beings have got used to seeing everything in materialistic thought forms.

Somebody deceives himself who stands on spiritual-scientific ground and believes that he can recognise the riddles of existence with a few single concepts, which were sufficient to construct the whole world edifice up to the human being. Yes, for a superficial understanding a few concepts are sufficient; but not for the intimate, precise judgement of life. Spiritual science is uncomfortable. Indeed, it is uncomfortable not for those who keep only to that which is spread in words and confine themselves to an abstract approach to life but for those who penetrate deeper in it. It has nothing to do with a few mechanical mental pictures, but it urges us to attain appropriate special concepts for the most different stages of existence. However, these special concepts are good guides in life.

People open a spiritual-scientific book where the physical world, the astral world and even higher spiritual worlds are brought forward, which are hidden in our world. There they read that the human being consists not only of that what one sees with eyes and can touch with hands, but that one can still live in higher regions Then they say, this is too complicated, there is everything boxed in certain way. The world is simple, and somebody who does not show the world simply causes mistrust with them already from the start. The world is simple, is comfortable!—One can probably say this, but it is not true! These concepts are not suitable to penetrate in the real life. Many people reach with their concepts not farther than the few steps they go daily. It is obvious that such human beings get quite weird ideas of life. Of course, such human beings can only be recognised when they talk or write. I could state manifold examples.

I want to pick out two examples of the large quantity that may show how quickly those persons judge about life who should be destined, actually, or feel to be destined to manage life.

There is a person that wrote a book. Today this is nothing special; it is sometimes difficult to find out those in a society who have not yet written a book. Now this person wrote a book about life. He says in it that he has thought a lot about the functions of the money and its significance for our outer life. Now, however, he only had to learn in a special experience that money is only one kind of means within a certain section of the community, and that it has, actually, no real significance. He would have learnt this once by a journey in South America. He had hundred dollars with himself, but he would have had to starve frightfully, because he could get nothing for his money. When he came to a hut and got something to eat, one said to him, he should retain his dollars; one would have no use for them.

This person has such “clear” concepts that he had to travel to the Brazilian jungle to ascertain them! Further, you know that a councillor Kolb has written a book. All the credit is due to this book. It should be recognised that a councillor brings himself to work as a usual worker in America, for instance, in a bicycle factory, and to live together with the workers in laboriousness. He has also written a book in which he says, I learn now to judge life different from I was used once. If I saw a person begging in the street, I said, why does this fellow not work? Now I knew it!—And he adds meaningfully, yes, one can economise very well and comfortably with the most significant problems of the economists on a theoretical basis; but in life, they appear different.—All the credit is due to somebody if he undertakes such a thing out of his social circles, and all the credit is due to the action to confess this openly and freely!

But now the reverse. If we ignore the man, we look at the fact as such. What does one say if anybody who lives in Europe and has a responsible post on whose measures a lot depends, grief, joy, happiness and misfortune of various human beings if he walks like blindfolded through the world? Has one not to ask, how was he walking, actually, through the world? How did he study it? How did he train himself? If one sees only what he would have to see, then one must ask, have these people walked blindfold through the world, and had they to go only to America to find out that one cannot pay with money in the jungle, and to get to know, why does the begging “fellow” not work? Must one not say that a time in which these symptoms are possible in which the thoughts are so short that such a time also needs clear and certain thoughts of the social structure as one could produce them in admirable way for centuries up to our time concerning machines and industry? If one does not understand theosophy or spiritual science as an abstraction, as a sermon of nice phrases, but as an announcement of that what forms the basis of our whole world in reality, then it gives this real knowledge of human nature.

We want to talk about that in detail. If we look somewhat deeper into the changes that have taken place since centuries and still project with their last extensions into our present, we have to say, occupation and earnings have changed in their relation to the human being very much, very much. Admittedly, various persons know the nice word even today that Goethe pronounced: “Desire and love are the wings of great actions.” Really, desire and love are the wings of great actions! They must also be the wings in the human life if human progress and human bliss shall prosper. Would the artist if he pronounced his most intimate not say any time, I can only work really and produce something fruitful if joy inspires me at work.—That is true, very true! However, how far is our life away from this truth! We come to a sad chapter concerning occupation and earnings putting this question.

Let us compare a hard working miner with an artist who creates his works to the delight of his fellow men. In the mines, for example, in Sicily, you find not only adult workers, but also many children of seven, eight, or nine years working who are ruined most dreadfully and spend their lives below—with few exceptions. If you recognise the impulses by which these human beings are driven to work, then you understand something that is usually understood very hard. There is a dreadful mood of hostility and opposition to life if one experiences those things that are otherwise intended to cause joy of life. The human being who works in such a way—I tell no fairy tales and emphasise expressly that I begrudge describing these realities—, may express his mood, as it is expressed, otherwise, with other human being in a nice, glad song, in a song like this:

A curse upon the mother who born me,
A curse upon the priest who baptised me ...

(Gap in the transcript)

Compare this with the words: “desire and love are the wings of great actions,” and try to realise the necessity of striving for a worldview that can deepen the hearts in such a way that one has to add it to our human material development. For it is something that belongs to the structure of life and has to belong to industry, traffic and technology.

However, we can imagine the emergence of the machines during the last centuries concerning occupation and earnings still in another way. One does not need to go far back; there one finds the proverb “a trade in hand finds gold in every land.” Why? Many people had a deep personal relationship to their work and the product they created. Try to imagine the medieval cities. Try to watch any door lock and any key exactly, and then try to look in the workshops where these things were created. Imagine how people worked there with joy and love, how the worker gave, so to speak, a piece of his soul to the products he created.

On the other side, try to imagine the industrial worker, the worker in the factories who works on a small part only whose coherence with the whole he does not survey. He lacks the intimacy of the coherence between that product and his work. This personal relation is something exceptionally important. It is something that brings these both concepts—occupation and earnings—home to us clearer and clearer. It is something different concerning the acquisition if the human being can take a personal interest in the products, in their form, their appearance etc., than if the only interest in the product is the acquisition, the wage. The one gives the occupation; it expresses itself in the work that becomes the product. The acquisition expresses itself in that what the human egoism receives in recompense for the product. We have to put both concepts side by side this way comparing the craftsman of former times and the modern worker. Today everything is different right down to the last detail that you carry with yourselves and have round yourselves. The whole tragedy of the industrial era concerning occupation and earnings in the human life expresses itself in a nice small poem that an almost unknown poet of our newer time wrote (Heinrich von Reder, 1824–1909, Bavarian officer, poet, and painter):

Gone to rack on a mule track
a smithy stands in woodland solitude;
no longer does the hammer blow
accompanied by merry songs.
Not far away the buildings rise
where sooted blacksmiths
are working so hard.
With the steam mill's nails
the coffin is closed,
it carries the nail smith
impoverished to grave.

In these lines, you have the turnaround during the last centuries concerning occupation and earnings.

We need to take only the lines: “No longer does the hammer blow accompanied by merry songs.” They express this turnaround. We realise everything that concerns occupation and acquisition. Imagine a human being who accompanies the hammer blow with merry songs and then imagine the mood of a human being who stands as sooted worker in the factory. It is not the task of spiritual science to preach the reaction, to restore the old conditions or to prevent things that have developed in the human progress and had necessarily to come. We do not criticise what had to happen inevitably. However, we have to realise that it depends on the human beings to work from their spiritual work for the welfare of the human being and for the human progress.

Many people will now say, nevertheless, we see enough human beings in our surroundings who have prepared themselves well to think about the social question, about what should happen.

There is a certain difference, which is very immense, between that, what spiritual science has to say and the general mood of time. One could characterise this mood with general expressions. Those who have studied say: you theosophists preach that the human beings should become better that they should develop love et cetera. We do not deal with such childish trifles, we do not want to improve the human beings for better life and for their welfare, but we know that it does not depend on the human beings, but that it depends on the conditions.—Many people say this, not only professors, but also people at the “green tables” of socialism. What is announced there is as haughty as what is spread by the other green tables. Everywhere one preaches: improve the conditions, and then it already comes that the human beings are getting better.—One can hear them declaiming this, the quite clever people who appear repeatedly.

I could enumerate many examples of the immediate life. From here, I needed to do only three steps, and I could point to a place where once someone stood who said [about theosophy]: these are brainless ideas! It depends on improving the conditions. If one gives them better conditions of life, the human beings are getting completely better by themselves.—We hear this song singing concerning occupation and earnings in all variations repeatedly. If anything is wrong, one does not think that it depends on the human beings, but one says, one must make a new law, so that the conditions change. If anything is wrong in a field, they say that one has to protect the immature mass that has no right judgement against those who want to slave-drive in this or that area. If one says this, for example, towards some methods of treatment, nevertheless, one would like to ask, is it not more obvious and more natural to say that everybody who understands these matters has the duty to enlighten the human beings, so that they turn out of own judgment to those to whom they should turn? It does not depend on the conditions but only on the development of the human soul.

This kind of materialism, which comes from the atomistic way of thinking and which was transferred to the social conditions, lies deeply in our thinking. Many people discuss such things, however, arguing leads only to endless debates. Someone who knows the secret of dialectic knows that one can talk about the significance of the human being with endless pros and cons. It concerns not only that one can state endless reasons for pros and cons, but that one also feels the weight of the reasons. A human being who was destined to pass sentence in this field because he was an ingenious human being is the Englishman Robert Owen (1771–1858). He was ingenious because he wanted to make the human being happy, but also because he had a warm heart for the social misery. He succeeded in founding an almost prototypical colony. He attained something great with it. He made the matter so clever that he put those people who were addicted to drink or had other vices among the diligent human beings who could work by their example on them. Thereby he got some good results.

This encouraged him to found another colony. Again, he did it in such a way that he wanted to realise certain ideals that fulfilled him. However, after some time the development in the colony was so that he had to realise that those who did not have diligence and industriousness became parasites of the colony. There he said to himself, no, and—it was like a confession—with general institutions, one must wait, until the human beings have been brought to a certain height in theoretical respect. Only by the transformation of the human soul welfare and progress can come, never by mere institutions.

A man said this who was allowed to say it because he had gone out from a compassionate view and was taught by experience. From such facts, one should learn, not from abstract theories. However, what gives an inner and viable thinking in this field? A precise and viable thinking in this field shows us that human beings have made all institutions that press and become awful for the human beings. Human institutions originate there which become the cause of hardship and misery, only because they are made first by human beings. Someone who wants to figure the things out really shall try to study the historical course, to study how the human beings live together today, how the one is placed in life this way, the other that way. Who has placed them there? Not uncertain social powers, but human thoughts, human sensations and human will-impulses. We must put the sentence: the human being can suffer only by the human being. Any other suffering is not real, considered socially.

One cannot demand that the spiritual scientist should criticise the historical necessities. It is necessary to understand that human beings have created the conditions and then brought misery in these conditions solely by wrong thoughts. It is not difficult to realise that a short thinking, a thinking that has no idea of the big, immense world connections can create no institutions that can bring happiness and welfare of humanity. With the dictum that one should be unselfish that one should love the human beings it is in such a way, as if you say to a stove: you are a stove, be a friend and warm; it is your moral duty to warm the room.—It does not become warm! However, if you heat, it becomes warm! Preaching general charity is something that one can put with self-evidence in the world. However, the practical handling, that what enables us to intervene in the outside world so that welfare and blessing develop for humanity depends on the relation from human being to human being.

A materialistic epoch sees that of the human being only which one can touch with the hands and perceive with the eyes. However, the human being is more than this. It is a spiritual, mental, and physical being. Everything that can bring welfare and blessing to the human beings can arise only from the fact that one considers the whole human being, in particular in the more and more complex conditions of the present and future. Spiritual science shows this true nature of the human being, shows his basis, and leads us thereby in quite different way to an understanding of the human being and the world. Only in a life eager to work, we can produce by our occupation in the world. Imagine what it makes up if the workers can accomplish their work like in the poem with a merry song. The single blacksmith was able to do this. He knew the work from its beginning to the ready product. The work cannot arise from the earnings; absolutely no work has arisen from the earnings. Try to look back at the simple work: it took place rhythmically, the hammer blow was rhythmic, and the song accompanied the rhythm. The impulses, which one can compare to joy and love, drove him to the work. The further you go back, the more you find that earnings and occupation are two completely different things.

What the human being performs as a work he works from an impulse towards the thing. Something different is to get earnings. However, this is the reason of our modern misery that earnings and occupation that wage and work have become one, have coincided. Our consideration must culminate in this. A human being who works on a small part in the factory will never have the abandon for the product that the former craftsman had; this is past retrieval. It is never possible in future with our complex conditions that a merry song penetrates the field of work. The song has faded away, the song that joins the product!

We ask, is there another impulse, which can replace it? Let us look at the time when more and more factories were built and more and more human beings were herded together in the sites of modern misery. If we let all that pass by, we realise—even if many things have changed—that one means to attach the future development simply to the past, when joy and love were still the impulses of work. However, humanity could create no substitute that attaches the human being again to the product. This can also not brought back. However, something else can be done. What can replace it? How can joy and love become impulses of the daily work again? How can one create them?

Of course, some people will argue, create impulses for a work that is dirty, bad, and hideous!—There are such impulses. Remember only what mothers do if they do the work because of love for the child. Remember what the human being is able to do if he does anything because of love for other human beings. There is no love for the product of the work necessary; there it needs a tie between human being and human being. You cannot bring back the love for the product within humanity, because it was bound to primitive, simple relations. However, what the future must bring back is the big, all-embracing understanding and love from human being to human being. Not before any human being finds the impulse for his activity from the deepest impulses which only a spiritual world movement can give, not before he is able to do the work because of love for his fellow men, it is not possible to create real impulses for a future development in the sense of the human welfare.

Thus, we have put as an impulse what any occult science knows since immemorial times. There is a spiritual principle; this is, in the social life only that is fruitful for the welfare of the human beings what the human beings do not for themselves, but for all human beings. All work is detrimental which the human beings do only for themselves. This is apparently a hard principle, but this hard basic sentence is the result of true knowledge.

Theosophy or spiritual science has to bring this to the today's humanity: to learn to understand such a sentence again. Something that should enclose all human beings or groups of human beings has become a complete abstraction in the materialistic view. This can no longer provide any moral impulse. Reflect once how one speaks about folk souls or group souls. This is nothing real! The human beings must get clearness again about the fact that there are beings who live in spiritual worlds, and that such group souls live and are reality. We have advanced in our development so far that we have arrived just in our time at views that are exactly the opposite of spiritual science that regards as formalities only, for example, all that what encloses a group, a togetherness in the world.

Spiritual science, however, shows that the entire existence is not included in the physical, in the visible, but that the supraphysical, the supersensible underlies all the visible, so that such things like common spirits and group spirits are no abstractions for us. Thus, it becomes to us a precise concept if we say, it does not depend on the work, and if it is valued ever so much. It depends on the work only in the human coherence if this work is fruitful, productive for the fellow men.

Realise that by a simple example: two human beings live on an island. The one produces things that satisfy the hunger of both, make their existence possible. The other also works a lot; he occupies himself with throwing stones from one place to another. He is very industrious and diligent. However, his work has no significance, is quite unsubstantial. Not that is the point that we work, but that we perform work which is fruitful for the other. The work of throwing stones is fruitful only if it gives pleasure to the person concerned. However, if he is forced by any institution to be paid for the work, then the work is insignificant for the coherence. It must be in a coherence that wisdom and structure regulate. He who looks into the coherence knows that the most important works are performed independently from earnings. Earnings must stand for themselves. It is a separate question how the human beings keep themselves mutually. The impulse of working is not allowed to be grounded in egoism, but it must originate from the regard to the entirety.

Other human beings require what one human being does. If the human beings ask for that which I produce by my work, then my work may correspond to my ability, it may be lower if I have low abilities, it may be significant if I have high abilities. However, if the human beings need this work, it is an impulse for the work that can induce me to a merry song. However, we must have the impulses and the abilities at first to look into the hearts of the human beings and to see that the hearts can become something for us. If we understand to immerse ourselves in the hearts of the fellow men, we know the nature of the human beings; then we also work in community and obtain social thinking. You will say, no one throws stones from one place to the other.—This happens in our relations perpetually, only people do not see it! They see too short.

Someone who learns to think socially soon becomes aware of that. Imagine, you sit somewhere and find a nice picture postcard and then you write twenty postcards without having to inform of something particular. Somebody who looks deeper sees not only the postcards with the pictures, he sees many mailmen going upstairs and downstairs. How much work one would save if the postcards were not written!

However, a quite clever one says: because one writes so many postcards, one brings about that one mailman is no longer sufficient. Another is hired, and this other earns his keep.—No one considers that in this way no productive work is performed. This is the work by which nothing is produced. Because you force a human being to a work and pay a remuneration for it, you create no welfare for humanity. However, one must look into the structure of existence as spiritual-scientific education can only give us. One has to realise that not only a few economists should look into these matters. One has to make any single human being unfold this social thinking. That flows from the spiritual-scientific wisdom as a spiritual-scientific disposition that the human soul becomes open and free that it then sees things, which he thinks and studies to an end, so that one does no longer say, one must create work for the unemployed people. It does not depend on giving this or that person work, but which work is performed, just work which the community needs. If we look at the matter in such a way, we realise that that what must become the impulse of our work must be a feeling of solidarity penetrated by real wisdom, the living social feeling that shall take place in any human soul. Not the abstract love, not that love which talks only about love and cannot see beyond its nose, but only that love which is illumined by knowledge can cause an improvement of the human conditions.

Hence, spiritual science cannot be an accumulation of dogmas, of ideas. The ideas are there for the soul. The point is the living human being. The more this wisdom grasps human beings and inspires them, the more exists true, real love, the more it serves the progress, the welfare of the human beings. Thus, we find that, because the occupation is based on the commitment to humanity, and the earnings are based on the care for the maintenance of the human being, welfare is bestowed on humanity thinking completely in this direction. The spiritual scientist does not assume that one can change this with dogmas overnight. Someone who stands firmly on the ground of spiritual science is clear in his mind that the soul can settle down into the active love, and that—because human beings are there who found the insights—one can work for the welfare of humanity. Then a person like Kolb has not to go to America to find out that one can easily judge about social questions on a theoretical basis, but a current in the public life will open his eyes, so that he will not have to walk blindfold through the world.

This will be the best and nicest fruit of the spiritual-scientific worldview if it does not entice the human beings into sentimental preaching of charity and fraternity but induces them to look at the true and spiritual reality with open and free sense. Humanity will thereby fulfil the Goethean sentence more and more: “from the force that binds all creatures that man is delivered who masters himself.”

This sentence applies in the enclosing sense to the national, professional, and commercial fields. It applies in such a way that only if our social structure is completely controlled by this principle that our work is not subject to wage and earnings but is made independent from acquisition, something fruitful can be created.

Of course, there are people who say, one takes care everywhere to take away all kinds of things from the subjective acquisitiveness and to transfer them on the community. Someone who says this could regard the official as the ideal of the human being, with whom earnings and occupation are separated. However, it depends on the fact that any single human being has the impulses from which the characterised welfare can arise. Community must not hover over the whole as an abstract spectre, as a cloud, but it must live in any single soul which points always to the spiritual height of the universe as it reflects itself in any human soul. Only such a worldview can succeed in realising what is salutary in the human living together.

The great human beings have felt this, a great spirit felt it about whom one talks today again more, some people even more, and the less they understand him. This spirit said that by merging in the real, true unity bliss comes about the human being, and that any misery originates from the variety and the differences. Misery comes above all if the human beings are driven in these differences that nobody does anything else than for his egoism only. Not before the single one feels that he must lay down what he can do on the altar of humanity, if this feeling and this thinking flow through the human being, it can also flow through humanity most intensely. It is true what Fichte (Johann Gottlieb F., 1762–1814) said: all bliss is contained in merging in the true one and any distress and misery in life is based on separateness and differentiation. For the true love can be attained only if the soul is not hardened in separateness and in variety, but if it finds rest and peace in the true community and in the whole spirit.

Tips to the close coherence of the human being with the physical life appear repeatedly. If we find such hints in scientific writings about variations of the grain prices within certain periods and one points in this regard to the changes of the glaciers or of the water gauge of the Caspian Sea, it seems at first sight that one could not relate these things seriously. However, always-new relations as well as also their confirmations are found. One will still be able to ascertain many facts and some mistakes will have to be eliminated, but science has furnished evidence for the mysterious interaction. Many such events relate to the activity of the sun, among other things also to the increasing and decreasing number and size of the solar spots. Their maxima and minima appear with a certain regularity. After about 11 1/9 years, such a maximum can be determined in each case. Furthermore a comparison of the observations which have been done up to now shows that, perhaps, one could also calculate on a period of twenty-two and a half years.

One cannot deny changes of the climatic conditions, caused by the activity of the solar spots. It seems that a maximum of the solar spots causes a decreased heat emission of the sun, which causes big changes then in nature. Thus, for example, the good wine years followed themselves in indeed varying distances of eleven years. How the 35-year period of Brückner's (Eduard B., 1862–1927, geographer, meteorologist, glaciologist and climate scientist) climate variations relate to it, is not yet determined scientifically.

Science also relates the ice ages—it assumes four of these immense changes of the face of the earth—to the solar activity and the position of the earth's axis. Thus, the wholly mechanical thinking relates the events on the sun to the earth evolution. In other times, one regarded these matters in another way which science discounts with its feeling of superior wisdom.

However, what we must feel if we see how one of the greatest scholars and such a careful thinker like Aristotle speaks of the fact that according to ancient doctrines the stars are gods. All remaining that folk lore tells about the gods is worthless and added by the people. Aristotle expressed himself with care concerning this doctrine, but he treats it as something that one must face with esteem and reverence.

Such an echo of ancient wisdom on which the modern naturalist looks down with a shrug has also survived in astrology in mutilated, brainless way, however, it leads still back to the old wisdom of humanity. It is not easy to make clear what such old wisdom contains. Today the human being regards the stars and the earth as wholly physical bodies wandering through the space. He says that it was a childish idea to think that the other world bodies could signify anything for the human destinies. At that time, one felt just different if one compared the human being with the remaining world. One did not think of bones, muscles and senses, but of the feelings and sensations that lived in him. The stars were to him the bodies of spiritual-divine beings, and he felt penetrated by their spirit.

Whereas today the human being recognises that mechanical forces are effective in the solar system, at that time he saw mental-spiritual forces working from star to star. The great initiates taught not wholly mathematical forces, but effects based on wholly spiritual forces from star to star.

It is quite comprehensible that this world feeling has changed in our materialistically coloured worldview, but only someone who believes that the view of the last fifty years is valid for good, can close his heart against the idea of that which lived in the not materialistic but spiritual experience of the world. This also applies to the view, which puts the earth in the centre of creation.

In the context with the existence of Christ on earth one explains that this earth is only a grain of sand among the other stars and, hence, nobody can assume who is not prejudiced in terrible hubris that just to this unimportant earth a divine being descended. Not from nothing, this change took place. At that time, the human beings raised their eyes to absorb the spiritual content of the space, and were not yet far advanced concerning the control of the physical space. With the emergence of the materialistic worldview, the physical world has been conquered most extensively. We do not want to criticise, but to understand how this change took place. It was initiated for a long time, but just in the 19th century, it made miraculous advances.

The modern worldview faces us crystal clear in Kant and his followers. The picture that they made of the origin of the solar system is known in general: in order to illustrate the formation of a heavenly body, one pours a drop of oil in some water in a vessel. One brings it in a rotary movement. Smaller and bigger spherical parts thereby separate. As well as here these oil particles, the worlds went adrift from the primeval nebula.

I only need to mention that in the 19th century the admirable advances of the natural sciences and astronomy corrected the worldview of Kant and Laplace and continued it in changed form, however, the main features remained the same. The great discovery by Kirchhoff (Gustav Robert K., 1824–1887, German physicist) and Bunsen (Robert B., 1811–1899, German chemist), the spectral analysis, also seems to confirm this, while they could detect a big number of those mineral materials that compose our earth on the other heavenly bodies. On the sun itself, one has detected more than two thirds of all known elements. It is very typical and more significant that one of the best experts of this worldview (Simon Newcomb, 1835–1912, Canadian astronomer) pronounced the sentence: if one pursues the figure of the world edifice, it turns out that the primeval nebula formed with a necessity similar to that of a functioning clock, which shows that one has winded up it once.

You can visualise the emergence of the world body by that experiment. However, the logical thinking demands to think all things to an end. Then it turns out that one has forgotten something, namely just the most important by which the globules separate. By the movement that the experimentalist carries out! However, one forgets him applying the results of this experiment to the hypothesis of the emergence of the heavenly body. One completely ignores this “trifle” with the worldview proven this way. One wants to know nothing about the experimentalist. Without being opponent of modern natural sciences, you can put this question to yourselves.

One can completely stand on the ground of scientific thinking without forgetting the uncomfortable experimentalist. He is the spirit who stands behind everything, the sum of the spiritual beings who reveal their nature in the phenomena of the sense-perceptible world, as the results of exact research of spiritual science can show them. Spiritual science does not need to deny anything that modern science has investigated. It admits its results completely, as far as these are obtained by strict and objective observation, experimentation and thinking. It recognises the necessity of such, only to the sense-perceptible world directed research. However, it also knows that the time has come where humanity must be pointed to the fact that the spirit is the reason of all matter and that the matter is the external expression of the spiritual beings.

Spiritual science looks not only at the mechanical processes of attraction and repulsion; it examines which spiritual forces correspond to them. In order to gain a living picture of the plant according to its method at first, one has to proceed as follows:

The plant turns its root downward, its stalk upwards. We see two forces active, one of which assigns itself to the centre of the earth whereas the second tries to wrest the plant from the earth's tentacles. Someone who does not look at the plant only with the outer eye realises how root and blossom show the expression of both forces. Supersensible forces of attraction and repulsion are active here. The former ones come from the earth, while the other forces shine down from the sun. If the plant only faced the solar forces, its development would happen very fast, it would develop leaf by leaf and atrophy, if the other force were absent, the restraining force working from the earth.

Thus, the plant becomes the result, the expression of the forces of sun and earth. We do no longer regard it as a separated thing. It appears as a being that is a member of the entire earth organism, as the hair is a part of the human organism. The earth becomes a living entity, a manifestation of the living, of the spiritual, as the human being is the expression of soul and spirit.

The animal is more independent, not as plant and hair only a part of an organism. It owes its partial independence that the animal soul ensouls it. This is, in contrast to the human soul that is an individual soul, a group soul. The animal is its revelation and relates to it like the finger to the entire organism. The animal is thereby less tied to the earth organism.

In order to understand this, one must think that the spiritual research recognises the forces of attraction and repulsion as the earthly images of that which corresponds in the spiritual to these forces causing the planetary motions, which the Kant-Laplace worldview knows, with all its later modifications and additions, like gravity. These as well as its consequences arise as facts of the sensuous observation of the things. Their spiritual prototype that causes and carries the physically discernible appearance is also a fact, which arises as a result to the exact spiritual research. The animal group souls orbit their planets, and thereby the animal realm is independent from the planet. Any planet has its plant realm in common with the solar system with which it is connected. However, any planet has its own orbital forces and thereby its own animal realm, as far as it is able to have the animal realm.

If one looks at the human being now, one must draw the attention to a fact that is deeply significant. As an embryo, the human being is subject to the lunar influence. The human embryo needs ten lunar months for its development. Lunar forces control it, as long as the human being does not yet appear as an independent being. The creative plant forces that press forward to the blossom and fruit are solar forces. The human body depends on the moon as far as it concerns its form. These formative forces relate to the solar forces in a certain way. Sun and moon form the contrast of life and form necessary for the human development. If only the persisting lunar forces were effective, any other development would be excluded and a kind of lignification would take place, while the solar forces solely would lead to combustion. The light that shines from the moon is not only reflected sunlight, but it contains formative forces. The sunlight is not only light, but forces of light, of too intense light, so that the human being would be immediately very old after his birth [if he were exposed to it only]. The human form is the result of the moon, his life that of the sun.

The spectral analysis can recognise the mineral-chemical compounds of the sun, not the spiritual forces of vitality, which flow down to the earth. With the help of the telescope, one sees the moon only as stiffened heavenly body, not the formative spiritual force. In the sun, the physical researcher recognises glowing gas masses, flooding movement, metals surging up and down, solar spots and protuberances, but not the body of a spiritual being, the regent of the processes of life. This is a chapter of a new research that only starts developing and has to conquer field by field only. Nevertheless, these things are of the highest significance.

Goethe is one of the first modern naturalists who saw more than only mechanical-physical processes in the light without receiving acknowledgement. Already years ago, on the occasion of a birthday celebration of Goethe I pointed to the fact that Schopenhauer deplored bitterly that those who celebrated Goethe did very wrong by him concerning his theory of colours. The scholars speak only reluctantly about that. For the physicist it is more a nice, poetic but impossible thought compared to the wholly physical theory of colours. However, spiritual science stands completely different towards that. If once the time is ripe to understand Goethe's theory of colours properly, one will also realise that the light consists not only of seven basic colours, of material oscillations, but that behind the earthly light life is flowing down from the sun. Then one also understands what Goethe meant if he says of the rainbow colours that they are deeds of the light.

From the stars, from the sun and moon flow not only light beams, but spiritual life streams down to us. As long as one only sees the physical light, one cannot understand this, because one can guess the spiritual only with artistic imagination, can experience it in the sensuous-extrasensory beholding as a picture by spiritual research.

The human being is a multi-membered being. If he sleeps, only his physical and etheric bodies rest in the bed. The astral body with the ego separates from the lower members and lifts out itself in the spiritual world. It receives forces, more elated ones than the human being gets from the sun and moon during the day.

Because the astral body is integrated in the much lighter substantiality of the astral world, the stars can influence it stronger. As in the wake state the physical forces work on the physical body, the stars work on the astral body now, because the human being is born out of the universe, by the same universal spirit as the starry sky.

If we raise the eyes to the sun, moon and stars that way, we can understand which forces work there, get to know the spiritual in the universe.

We cannot guess a manlike universal God, however, we can guess the spiritual forces behind the universal nebula and realise only in which way the worlds originate. We start experiencing the forces of leading beings behind the working forces.

Schiller thought also that way calling to the astronomers who investigate the physical stars only: “Do not chat so much to me about nebulae and suns! Is nature only great, because she gives you to count them? True, your object is the most elated one in space; but—friends—the elated does not live in space.”

If we look only at the outer forces, we do not find the elated. However, if we search the spiritual, and return from the immense universe to ourselves, we are able to see a drop of the spiritual life in ourselves that flows through the space.

If we face the heavenly bodies with such attitude, we understand Goethe's word better: oh, what they would be, the countless millions of suns, if they did not reflect themselves in the human eye and did not delight a human heart at last?

It could sound presumptuous, and, nevertheless, it is modest if we understand it properly. If we look up at the sun from which life streams go out it works so powerfully that we could not stand them if the lunar forces did not paralyse them. Thus, we see the spirit in the universe; however, we know that we have organs with which we can perceive the spirit in the universe. Then we let it reflect in the organs as the sun is reflected to which we can also not see directly, but its shine is reflected in the waterfall, as well as it is expressed in Goethe's words where he lets Faust say, after he has led back him again to the life on earth:

I am content to have the sun behind me.
The cataract there storming through the cliff—
the more I watch it, the more is my delight.
From fall to fall it swirls, gushing forth
in streams that soon are many, many more,
into the air all loudly tossing spray and foam.
But see how, rising from this turbulence,
the rainbow forms its changing-unchanged arch,
now clearly drawn, now evanescent,
and casts cool, fragrant showers all about it.
Of human striving it's a perfect symbol—
ponder this well to understand more clearly
that what we have as life is many-hued reflection.

(Faust II, Verses 4715–4727)

The human being is distinguished from the other beings on earth because he does not arrange his life only according to vague, instinctive impulses, but to clear ideas and thoughts to get strength, power and certainty for his work if he is able to look not only at the present, but to determine his future out of ideas or ideals independently. The human being attains that only if he is able to survey life in its entirety. We learn from the past; we work for the future best of all if we anticipate in our ideas and ideals what we want to do in the future.

It could seem now that the today's topic Outset and End of the Earth extends too far to the past and to the future, as if we wanted to deal with ideas that hover high over our everyday existence. However, the philosopher Johann Gottlieb Fichte already said a right word against those people who turn against ideas and ideals out of their ostensible life praxis because they think that the practitioners of life have no use for ideals and ideas. Speaking about the great ideals and about the determination of the human being to his Jena students, he coined the nice words against those people: we, as idealists, know as well as the practitioners, maybe better, that the ideals are not directly applicable in the real life. However, if they want to state that life—if it should be practical—must not be arranged according to ideas and ideals, they show only that one does not count on them in the further evolution. Hence, a benevolent god may give them rain and sunshine at the right time, the necessary food and, as far as I am concerned, clever thoughts, too.

If we look back at the becoming of our earth, then the present human being thinks of the miraculous, immense achievements of the scientific thinking at first, of course. As well as already at other opportunities I want to emphasise also here that it can never be the task of spiritual science—if it understands itself correctly—to argue anything against the justified findings and results of the modern natural sciences. Therefore, allow me to say first something, before we tackle this enclosing issue from the spiritual-scientific point of view, also here again as with other considerations.

What has the modern science to say about our today's issue? I want to answer to the question only briefly and sketchily.—The natural sciences reveal the earthly past with great, enclosing astuteness. They conclude from that what the earth is now, from that what we have as remains of extinct worlds and beings how it has looked once on our earth maybe millions of years ago, and which beings walked on it. You know, history, the historical documents lead us only a short time back in the evolution, some millennia only. Then it becomes dark, so to speak, if one wants to count only on the historical documents. A second time leads us back to that what could not be committed to the written documents, also not to other documents, what our ancestors gave their dead to their graves as burial objects of their culture that they manufactured and that stayed behind as remains. Then, however, the natural sciences go back even further.

They show which beings lived successively on our earth based on the skeletons and other remains of primeval plants and animals that are included in the layers of our earth. One can easily realise that that what lies in the upper layers of our earth has found its grave at last, that that what lies in the deeper layers which were covered by later ones must contain the documentary remains of older, former times. Admittedly, it is not so easy to do research scientifically in this way. Geology has some difficulties. For that, what has been stacked within the earth surface has not so remained, as it has been stacked originally. Overburdens, faults, any possible mixture of the whole have taken place, so that sometimes that what lay originally at the bottom have come with the faults at the top. A great astuteness is necessary to get an idea of the earthly evolution from that what the layers of our earth enclose.

We do not want to go more into details than the spiritual researcher can justify in this respect; we also do not want to explain in detail what we would have to say from the spiritual-scientific point of view. There is still something to be corrected. However, we do not want to get ourselves into it. On the contrary, we prefer to accept thankfully as a great achievement for humanity what the industrious natural sciences have observed and the scientific astuteness has performed in this field. We would like to think ourselves back to a former state of the earth with the physical research where our earth looked very different for the most part from today, where the simplest living beings must have lived no remains of which were preserved. We pursue the development of our earth of the layers and remains that lie at the bottom and at the top. We find there simple animals, which are subordinate to the vertebrates, to those which have a skeleton.

We go on and see how the various animal classes and plant classes develop gradually, as well as they seem to appear on the changing earth gradually. We go back with the naturalist to the time when in our earth evolution fish appear. Many of them have quite different forms than the today's ones. If we go back further, we come to a strange developmental phase of our earth when those monstrous, miraculous animals that belong partly to the amphibians and reptiles inhabited it. These animals were gigantic, whose eyes were maybe as big as a child head, they were provided with huge teeth, animals that one calls ichthyosaurs and plesiosaurs etc. and whose remains are excavated in the most different regions of the earth from the Cretaceous layer, the Jurassic layer. There we come to the time when more perfect plants have originated, in a relatively young time, although it comprises millennia. We arrive at that time when in scientific view the human being appeared, when he appears for the first time on our earth, so to speak, according to the documents that the concerning layers contain, after the higher mammals, related to him, had preceded him. Briefly, we use that picture again which we already used recently when I talked about sun, moon, and earth, and imagine anyone could observe the evolution from a seat in space for millions of years. He would see the surface of the earth forming, the distribution of water and earth, conditions of cold and heat changing, the various classes and forms of plants and animals appearing, and the physical picture would be the same for such a hypothetical observer as natural sciences describe it.

But again I emphasise that one cannot go on from spiritual science farther than, so to speak, up to the point where the natural sciences themselves will be obliged to correct the things in the future. Where does a conflict exist between the natural sciences and spiritual science now? One says repeatedly from the natural sciences, spiritual science does not stand on scientific ground. Can one stand more on scientific ground than to admit that everything that the natural sciences knows and can recognise also finds recognition with us?

However, there are people who say, they firmly stand on the ground of the scientific facts. They demand from the spiritual scientist that he should know nothing else than what they themselves know. They do not demand only that one concedes to them what they themselves say, but they also demand that one subjects to the dogma that one cannot say more than they say. These people do not notice at all that such inner intolerance was never there in the entire human development, also not in the times when the outer intolerance went far. Indeed, as we said already last time considering the sun, moon and stars: the outer sensuous picture gives no cause for quarrel between spiritual science and the natural sciences.—However, does result from this outer sensuous sight that behind the sensuous, behind the physical no extrasensory, supraphysical forces are effective? We could bring in the Plateau experiment already last time where one shows how a world system originates in microcosm in a liquid from an oil drop by rotation with a crank. However, the good man did completely forget that he himself turned the crank! He did not consider at all that this is quite impossible without the thoughts of that who turns the crank.

What one sees with the physical eyes is the outer expression, the outer process of that which happens internal-spiritually and what the human being can never get to know looking at the world only with his eyes and their ancillary tools, only with the outer physical tools. However, if we want to look back, to the physical beginning of the world and do not look at the physical only, then we have to imagine the true nature of the human being first. Someone who looks from the spiritual-scientific viewpoint at this true nature of the human being to whom the human being disintegrates, as I have often stressed, in a number of members. Above all the spiritual science shows us that the true reason of those varying states, which the human being experiences every day within 24 hours between wakening and sleeping, that a part of the human members separates from the other part in sleep. We see every night when the human being falls asleep sinking down in dreamless sleep, in an uncertain darkness what surged up and down as most manifold pictures and impressions in the soul during the day. We see everything sinking down that lives in the human being as instincts, desires, and passions, as joy, sorrow and pain. For somebody who stands on the ground of spiritual science, of course, also for everybody with common sense it would be a big folly if one wanted to assert that with falling asleep the bearer of joy and sorrow, of desires and passions would disappear and would rise again in the morning. Spiritual science shows that—when the human being lies in the dreamless sleep in his bed—only the physical body lies there connected with the etheric body. He has the physical body in common with the lifeless beings around him and the etheric body in common with the plants.

Two other members are lifted out from the human being in the dreamless sleep. Joy and sorrow, desires and passions, all sensations surging up and down, all that is quiet at night. The astral body is their bearer, and this is lifted out in the dreamless sleep from the physical and etheric bodies that stay behind in the bed. The astral body and the ego are lifted out.

By which does the existence of the astral body differ at night from its existence during the day? We can understand this remembering that the astral body has its reality outdoors in another world that is round it. I have explained that in other series of these talks. What does it depend on that one perceives anything? There can be countless worlds round you, the world of the tones, the world of the light, the world of the smells, the world of the tastes etc., if you had no senses for them, these worlds would not be there for you. It is the most illogical what one can do—however, the majority of the present human beings does it—to assert that a world which one does not perceive is not there. Spiritual science shows that the human astral body is lifted out at night in the dreamless sleep from the physical and etheric bodies and lives in another world; not in a transcendent, somewhere concealed world, but in a world that penetrates us, as light and air penetrate the space. For the spiritual-scientific observation that world differs from the physical-sensuous one only by the fact that it requires other organs with which one can perceive it.

This astral body is in a spiritual world that is in our environment as the air is round us. Who still has no idea of the fact that air is round him, says, it is nothing round him. Someone says this who has no idea of the fact that he lives perpetually in spirit, and means that there is no spirit in our surroundings, that no spiritual facts, no spiritual beings are there. The astral body, the bearer of desire and pain, is in this spiritual world at night. It does not perceive it because it does not yet have organs in the present evolution, no cognitive ability for this world in which it is.

It could appear like a hypothesis if one says that there is an astral body and the human being is in the dreamless sleep in a spiritual world except his physical and etheric bodies. But apart from the fact that somebody whose spiritual eyes are opened by initiation knows the astral body separated from the physical body by own observation and own experience, one can show, so to speak, experimentally that such an astral body exists, even if not with usual instruments. For the only instrument, which makes clear the secrets of the higher, supersensible world to the human being, which really leads him in the spiritual world, is the human being himself. This instrument, the human being, is capable of an infinite perfection, an infinitely subtle development, and just the initiation perfects the human being. It delivers to that who wants to apply it to himself, so to speak, the experimental evidence of an astral body that can become independent of the physical body.

Let us recall some of the viewpoints that we have discussed in the talk on the initiation. We have said there that the human being can do certain exercises of meditation, of contemplation according to particular methodical instructions by which he makes his worlds of thought, feeling and will-impulses stronger and stronger than feelings and will-impulses can be strengthened by any outer sensory observation. There are just such instructions as we have heard in the talk on initiation by which the human being can gain more than he gains by the mere outer observation of the reality. Something particular appears in a human soul which applies the instructions to itself. It appears that really the astral body receives spiritual eyes and ears by the subtle inner work of the human being. We can show that meditation of thoughts, feelings, and will-impulses make the feelings and the will-impulses more powerful. We can show how they work on this astral body: the astral body shows after some time, if the human being has patience and perseverance, that it has acquired the spiritual eyes and ears returning in the early morning in the physical and etheric bodies and it can experience now what one calls enlightenment. The human being is able to work on his astral body—working here in the awake consciousness by meditation of certain feelings and will-impulses according to certain methodical regulations—in such a way that it is able to react on us. Thereby one shows the reality of the astral body. We work on it and it works on us. It shows its existence by the fact of the initiation.

Just as the astral body is separated from the physical body at night, the bearer of the ego, of the human self-consciousness is also separated from him. This also disappears at the present developmental state of the human being still in an uncertain darkness. With the sleeping human being, we have the physical body in the bed that he has in common with all minerals, as well as the etheric body that he has in common with all plants. From the physical body and the etheric body the astral body is lifted out which he has in common only with the animals, and the ego that the human being, as a crown of the creation on earth, does not have in common with any other realm of nature. In the present developmental stage where no higher senses, no “spirit eyes” and no “spirit ears”, to speak with Goethe, are developed the impressions of the day disappear falling asleep, and other do not appear in the world for which he has no senses. Hence, darkness, lightlessness, and muteness surround him at night. In the morning while waking, the human being dives in the physical and etheric bodies. These are equipped with the physical eyes and ears. The spiritual human being dives in the physical-sensuous human being, uses the instruments for the physical-sensuous world, and has this world around himself. One should understand what Fichte said: one shall not believe that the eye sees, but that the human being sees by the eye; one shall not believe that the ear hears, but the human being hears by the ear. The same applies to the sense of smell and the sense of taste. They are tools for the inner human being.

Spiritual science recognises and must recognise this spiritual, inner human as the original, the first of the human being. The physical and the etheric bodies do not exist as the first, but the astral body and the ego existed before them. Indeed, some people who are influenced deeper suggestively by the very effective present ideas sticking to the material will argue: do you imagine in your fantastic spiritual science that this spiritual, this bearer of joy and sorrow, of desires, passions, and self-consciousness hovered once freely somewhere without being tied to a physical body?—Spiritual science answers: certainly, this is the case! Before anything physical, even before anything etheric existed, this astral body existed. The inner life was before the appearance.

With it, we are placed immediately at the earth's beginning.—Can you imagine that anybody can deny completely, even under the strong materialistic suggestions that something underlies like a spiritual state that condenses only afterward and comes into being? I have often emphasised here that spiritual science regards the matter as compressed spirit. We use a comparison that we have often applied to show how the spiritual researcher thinks about spirit and matter. Imagine once, somebody has transparent air before himself, and clouds form in this transparent air, as the effect of cooling. What was transparent before is clouded; what was vapour and was not visible once becomes water. Maybe it goes on: the water freezes to ice. The ice falls down in pieces. Let us assume that anybody comes and says, it is nonsense, stupidity that the water was distributed before in the air. I have seen nothing of it! The first I saw were the clouds. Then someone comes who can also not yet see the clouds, he sees something only if the water freezes if ice originates. If one says to him: what is there as ice today was there already sooner than water, then he answers: I have seen nothing, ice is there and nothing else.

From such thoughts, the answer must be taken if anybody wants to accuse a spiritual researcher of speculative fiction who says that the human being did not exist materially at first, also not as an etheric body, but his astral body and ego existed first. In the beginning of our earth existence, the astral body and the ego existed. Yes, there was even, as we see soon, the human being as a spiritual being on the earth, before animals, before plants, before minerals existed. At first, the earth existed as an agglomeration of nothing but such spiritual human beings who consisted of the ego and the astral body. This is the outset of the earth. The spiritual researcher goes on describing: as the water was distributed invisibly in the air, is condensed to clouds, the astral was condensed once to the etheric condition. Then human beings existed who had an ego, an astral body, and an etheric body. At last, the physical body originated, as the ice from the water, the water from the water vapour forms, as the densest part of the human being. Thus, we have the course of the earthly development: the human being is there as a spiritual being at first, then as an etheric being, and last the spiritual crystallises the human physical body.

We capture the picture of the condensing water vapour on camera. Assume that you have a lump of water. You would treat this lump of water artificially so that a part freezes in the middle. Imagine, you have many such lumps with which a part freezes in the middle; there originate many ice granules. Something very peculiar happens now: from some of these lumps of water the ice lumps fall out and remain only with little water coated for themselves, while the mother substance, the water withdraws, from which the ice has formed. With the other lumps of water, the ice granules remain in the water lumps and keep on freezing. More water changes into ice, bigger ice cores originate there. With a number of the resulting formations such bigger ice cores precipitate and keep some water, while the mother substance withdraws. This goes on that way. Such ice lumps rise to a higher stage, they develop more ice from the water. Always ice stages form back on earth, while other lumps transform more and more of the water into ice, until they have such ice lumps at last which have transformed all water into ice and whose mother substance is included, so to speak, only between the pores of the ice.

Let this picture of the earth's evolution arise in you from the outset until our time. Imagine the human being as a spiritual being at the beginning of our earth's existence and only existing as a spiritual being. He begins first to densify a small, unimportant part, which becomes denser. There are certain beings that stop like the ice granules on an early stage, while they separate from their spiritual mother substance. These are the most imperfect animals that originated once from the human mother substance; from the astral human being only a part became material and densified. These are the lowest animals. The other human beings developed to higher stages. Higher animals precipitated again from the spiritual mother substance. Thus, in the course of the earth development more and more differentiated and perfect creatures developed, up to the today's human being who is in his external physical expression an image of the spiritual arrangements and possibilities that were included originally at the earth's beginning in spirit, in the astral body of the human being. As the ice lumps, which precipitated, represent the stages of the becoming of the big ice lump, all beings that are more imperfect than the human being is constitute the entire animal realm and plant realm, the backward stages of the human evolution on earth.

The human being is the first-born of the earth as a spiritual being, and he has densified as a spiritual being if I may use the expression the material gradually from himself. On every stage subordinated beings stopped, so that we have to see in the whole range of the more imperfect earthly beings not ancestors of the human being, but on the contrary descendants of the spiritual human being who did not come along. These are the backward brothers, backward beings on the preliminary stages, which continued their life until our time and that is why they became decadent.

Thus, considering the evolution we see members falling out. If anybody could put a chair in the space and watch the Hyperborean human being, he would see if the premises of spiritual science were right the external-physical picture that the spiritual researcher shows: how the human being first left behind the imperfect animals and then the more and more perfect ones. Really the human being originated externally latest in his today's figure, as the latest one of the creatures; spiritually he is the first-born; spiritually he leads the way of all beings. From the human being all the other beings have developed who fall out on an imperfect stage of the human being as it were, which represent the repelled ones of the human evolution. Thus, in the earth's evolution everything imperfect goes back to the higher. The higher, the original is not in our physical figure, but in the spirit. The modern natural sciences suffer almost from the question, which they put repeatedly and which is so intimately connected with our topic of the outset of our earth: how can anything living develop from the lifeless? If on our earth only lifeless material is, how could life develop from it? The only answer is that one puts the question wrongly. Life has never developed from the lifeless; however, everything lifeless has originated from life.

You can easily realise how the lifeless arises from the living if you look at the hard coal, which is dug out like a rock even today. Once the coal was plants, ferns and horsetails which have stood on certain regions of the earth, and sank in the ground and which you can dig out now after millions of years, after they have become stone. For the spiritual researcher not only the coal originated from plants, but everything mineral leads back to an original plant, even if the materialistic researcher cannot imagine a plant realm without mineral basis. Such a researcher cannot imagine that the denser, coarser processes arise from the subtler processes.

There is an example how such a materialistic view strikes in the face of any common sense how materialism haunts in some European scholars. There is, for example, the materialistic theory of soul phenomena by William James (1842–1910, American philosopher and psychologist) which even wants to be idealistic with which the materialistic ideas mingle in the entire thinking. I have already quoted the symptom that is contained in the sentence: “The human being does not cry because he is sad, but he is sad because he cries.” There the person concerned supposes that the existence works materially on the human being: it works on the lachrymal glands, and then the human being feels the process and becomes sad. This is in our present this way: the inventor of this theory is consequent in his materialism, also if it strikes in the face of common sense. In truth, the processes are in the mental-spiritual world, and the material processes are the results of them. The mental-spiritual processes are the original ones. Everything solid, everything material-mineral around us has originated from the spiritual. The question is not how life has originated from lifeless but how the lifeless has originated from the living. However, as something lifeless originates from the living the living was there before the lifeless, the spiritual was there before the living. Thus, we come back to the outset of our earth and see that our earth was a spiritual being even at its starting point. It was a spiritual being, the material developed successively from itself that from the spiritual the living, and from the living the dead has originated. The dead is the latest product.

Thus, we look back to the outset of our earth and feel as human beings as the first-born of the earth, spiritual at the starting point of the earth evolution. Now we let the spirit look from here at the future. We can understand the easiest how the spiritual researcher achieves a picture of the future perspective if we realise what has also already arisen briefly from other indications in this series of talks that in the today's human being the single organs are of quite different value. It is not in such a way as it appears to the materialistic anatomy with the investigation of the human being. For the materialistic anatomist everything is there only in such a way as it presents itself after its physical peculiarity. However, for that who pursues the human organs with spiritual sight there are those which are in decadence, in withering, as the tree forms the bark, as well as others, which are at the beginning of their development as they look today. Certain lower organs that today serve the reproduction of humanity are dying away. However, we have an organ which is in the beginning of its development, and which attains a much higher stage in the future. This organ is the human heart. Not only the spiritual part, but also the physical organ, the heart, is a wonderful perspective for our future. The heart is a crux for the anatomist because, otherwise, every voluntary organ has fasciated muscles. The heart is an organ, which is a voluntary muscle according to its structure, although it is used as an involuntary organ. Where from does this come?

No physical anatomy can explain this! The reason is that the heart is intended to be a much higher organ in the future. It is fasciated because it is a voluntary muscle in the future. We correspond voluntarily with a movement of the heart in the future to that what the soul feels as an impulse. The human being will perform his work not only by the tools of the hand, but the heart will be the tool of the soul in a way, as the human being does not at all anticipate it even today.

Take another organ, the human vocal organ. What is it capable of today? If I speak to you what happens there? My words that I speak to you live in my soul at first. If I did not pronounce them, they would not penetrate into your soul. I pronounce them, set the tools of my larynx in motion. The air here in this room is set in vibration, and there are the oscillations of each of my words in this hall that penetrate you. What is language? It is an aerial embodiment of the thoughts. If I have pronounced anything, the thought sounds there, it is embodied in the air, and someone who could see the aerial waves in this room would see the physical creation of my thoughts bustling about in the room. Spiritual science shows that the future human being gets around to producing not only aerial-shaped figures by his words, but also denser matter as image of that what lives in his soul. He will learn to shape denser and denser this way, and he will produce his equals by his transformed vocal organ, by his word. If the human being keeps on developing, important changes of his corporeality take place. Certain organs decline, other organs keep on developing. The heart becomes an important tool of the soul. The vocal organ becomes the reproductive organ of the future human being who will produce his equals from his thoughts.

As he embodies his thoughts in the air today, he will embody himself by the organ that is becoming the future reproductive organ. Like a shade of that what our head will be is that what he is today. The coherence between the human vocal organ and the reproductive organ is indicated by the fact that with the male individual the voice changes with the sexual maturity.

May the human beings better consider such changes which spiritual science imparts! What the spiritual research says points to that what humanity will have later to the creation of its equals: it is the word. A human being speaks the word, and the word will be a human being. This happens when the human being has spiritualised himself more and more. For he spiritualises himself and returns to the spirit at the end of the earth because he puts his physical tools at the disposal of the spirit, as we have seen it with the heart and with the larynx. With the predecessors of the human being, the creators who started their earth's existence at that time who stood at the earth's beginning where the human being will stand at the earth's end one recognises that it was with them the same way. The human being will originate by the word at the end, he will speak the word at the primeval end, and the word will be a human being. Of those beings, the divine-spiritual beings which already stood at the earth's beginning at the height to which the human beings will develop once it is said to us in one of the deepest religious documents, in the John's Gospel, properly and appropriately: in the primeval beginning the word was, and the word was a God.—As the word was in the primeval beginning, and the word was a God, the word will be a human being at the primeval end, and the human being will be the word.

If we look at the beginning that way and see how the human being has originated from the spirit and has become the today's human being in the sense of the earth's evolution, and look at the changes of our earthly human being, the perspective of the spiritualisation of the earth presents itself to us. There we have spirit at the beginning and spirit at the end. Spirit was the origin and spirit is the goal. This is the secret of the earth's evolution. If we see the more and more condensing matter in the middle, we know that this matter is a converted and transformed spirit if we regard it not as an outer vision, but go into its being. It is nothing else than that what has developed from the spirit and what becomes spirit again. If we look forward, everywhere we look at spirit. According to Jacob Boehme, we originate in the spirit, and we strive for the spirit. The activity of the spirit is that knowledge of the spirit that raises the human being really which makes him a useful being because he will be a hopeful, spiritually and physically healthy being. It is the knowledge that everything is rooted in spirit and that that what we perceive and see in the world evolution is the actions of the divine spirit.

We have to go far back in the human striving for a solution of the world riddles if we want to envisage the origin of both ideas that soon force themselves on the human being if he approaches the world riddles in a deeper sense, above all in a spiritual sense: the ideas of bad and good.

The human thinking will always try to rise to the mysterious forces that cause our development from the spiritual world. All the time we notice the attempt in the most different forms to relate the beneficial and progressive forces of life to the destroying forces, the reluctant ones, the impedient ones. However, the human being repeatedly faces the intimate relationship between both forces which exists for the precise observant in spite of the apparently strong contrast. We need to think only of Schiller's words about the fire already mentioned at another opportunity:

Benevolent is the fire's might
If man tames and watches it,
For what he builds, what he creates,
He owes to this heavenly power,
But terrible this heavenly power is,
If she, casting off her shackles,
Strides along on tracks her own
This free daughter of nature.

One could say, in such words lies the question that has to occupy us today and in the next talk. The question has dressed itself in the words hell and heaven at different times. One must not imagine at all that these words appear where they have that superstitious meaning which many followers of these ideas add to them, but also not less many of those who would like to fight against them today without knowing their deeper meaning.

If we look around only briefly, we see our question already arising in the ancient Persian culture where the realms of the good forces, of Ormuzd, and of the bad forces, of Ahriman, are sharply contrasted to each other. If we see how in a strange mental image the hating, the impedient forces mingle into the concealed forces which penetrate the world in the good sense and finally the light power is victorious, we have one of the great pictures before ourselves in which human imagination dresses our problem. From the Greek Tartaros up to the Nordic mythology a realm of the hell faces us; we hear names with which the concept “hell” is connected. It is that region in which all are condemned who did not die an honourable death in the physical world.

A peculiarity can strike us if we remember this legend of the hell. Let us follow it exactly, because one has to say from the start, in the dress of mythology a deeper wisdom is sometimes found than that is which is fathomed with abstractions in our time.

It is strange how the old Nordic mythology derives the present condition of the world from a cold nebulous “Niflheim,” the northern land that was foreign to the sun according to the Germanic idea in ancient time, and from another realm, “Muspelheim,” the warm realm. By the cooperation of both realms, the present condition of the earth originated. From the cold, nebulous Niflheim and not from the warm Muspelheim the most important forces serving now humanity were derived. There have first developed the higher forces underlying the today's culture. However, at the same time,—and this is the strange that touches our question in a miraculous way—it is said to us that Hel who receives the unworthy dead people is exiled by the gods to this nebulous home where those arrive who died of no honourable death. It is strange that the realm and the forces of the rise are brought together with the place and the personality who represents the force of death, of decay.

Approaching our times, we find those taking the mental picture of a world in which the evil is concentrated who want to explain our existence from the depths of the world existence. How magnificently and greatly Dante describes this world immediately at the beginning of his overpowering poem that shows the purification and development of the human being to the higher spiritual worlds! Again, a poet was urged to take these mental pictures to show the forces living in the human soul when Goethe wrote his Faust. Hence, he contrasted that what should lead Faust to the bright powers with the representative of the infernal powers, with Mephistopheles.

You can find many important remarks in Goethe's Faust that describe the peculiar relationship of Faust to Mephisto and of both to the world existence. I would like to mention two of them in this context in which Goethe puts both concepts strangely side by side and in a certain way reminiscent to the Nordic legend. The one quotation is that where Mephistopheles is called “a part of that force which, always willing evil, always produces good.” In a very intimate coherence with the whole world existence, the concepts of good and evil are put there. And another quotation of Goethe should not go unmentioned which on the one side leads us deeply into Goethe's soul, on the other side, however, also rather deeply into our problem; for it deals with the whole relation of the good powers in Faust to that what Mephisto, the evil, wants to attain with him. Very typically, Goethe lets Faust say the words when he should make the pact with Mephisto that determines under which conditions he belongs to Mephisto:

If I should ever say to any moment:
Tarry remain—you are so fair!
Then you may lay your fetters on me,
then I will gladly be destroyed!
Then they can toll the passing bell,
your obligations then be ended—
the clock may stop, its hand may fall,
and time at last for me be over!

(Verses 1699–1706)

“If I should ever say to any moment: Tarry remain—you are so fair!” is an expression by which Goethe makes comprehensible to us that Mephistopheles has not understood it in its entirety. However, Faust knows that he can only fall for the infernal powers if he is placed in the position to say to the moment: “Tarry remain—you are so fair!”

I want to put this at the beginning of our today's consideration because it can show in which direction that is turned what occupies us today, on one side, from the world of legends, on the other side, from a deep human thinking, dressed in a poetic garment. Indeed, those who believe today to be able to build up a whole worldview from some pieced together concepts of the material world, very easily are ready with the concepts hell and heaven. They do not care about what we have put at the head of our consideration now. One simply says, we need only to go back the developmental way of the different religions and childish worldviews. Then we realise that either the peoples or some human beings invented something in their misery that one calls heaven and hell, partly to comfort the peoples for the grief which they suffer on earth, partly to encourage them by the fear of the hell to transform their selfish desires into the good.

Who talks in such a way knows nothing about the real motives by which one introduced such ideas like heaven and hell in the souls and hearts of the human beings.

Today we search an answer to this question not in any accidental observations, in any pictures, judgements and conclusions, but we want to gain mental pictures of what is to be said about this question.

We remember the talk about the topic Man, Woman and Child. We could speak there of the big development of the human being on earth and impart knowledge of various forces which are active in the human evolution. If we survey this human development in the sense of spiritual science, then we take the way up to attain a relationship to it as the spiritual-scientific viewer looks at the growing child approaching us from the first moments of its life and working out its forces and abilities more and more.

Someone who looks with the sight sharpened by spiritual science at this growing human being sees the abilities of the child developing from the rudiments in a lovely way. A materialistically minded science would like to make us believe that that what gradually works its way out so attractively is to be led back to the merely inherited attributes of the parents, grandparents or other ancestors. The word “inheritance” plays a big role concerning this question in this day and time. Often enough I drew your attention to the fact that spiritual science has to play a role which before not too long time—300 years have not yet passed—a great scientist played, the Italian naturalist Francesco Redi (1626–1697). He first pronounced something that is common property of any unprofessional and academic knowledge today. At his time, it was not only an unprofessional faith, but also the faith of all naturalists that from something unliving, from river mud, not only lower animal beings but also earthworms, fish can originate. One believes today that these are only religious prejudices, which prevented the human being to lead back all things to a wholly mechanical world order. However, not only the few worldly scholars who lived at that time supposed that from something unliving life could originate, but also St. Augustine represented this view. You learn from this fact that it did not contradict the piety of St. Augustine at all to represent such a conception.

However, what contradicts such an assumption? A real, in the depths of the world existence going outer and inner observing, physical and not supersensible experience of the things. Physical and not supersensible experiences forced the quotation upon the human beings gradually which then Redi did: life can originate only from life.

In the same position in which in those days the naturalist Redi was—he escaped the destiny of Giordano Bruno (1544–1600, Italian monk and philosopher, burnt at the stake) only by the skin of the teeth—, is the modern spiritual science today. The sentence, which one denies today, is applied to the spiritual realm: the spiritual can originate only from spiritual.—We cannot lead back to physical processes what we see developing first from the dispositions of the embryo. We lead it back to the spiritual as we lead life back to life. Then the spiritual leads us back to a spiritual-mental. If we see this spiritual-mental dressed, as it were, in those attributes connected with the physical or the other covers of the human being, then we only lead this physical back to the entire line of inheritance that colours and shades the spiritual-mental abilities and peculiarities. If one wants to draw our attention repeatedly to the way in which the qualities sum up in the inheritance line gradually which appear then last with a descendant, we are not at all surprised from the viewpoint of spiritual science. It is a matter of course for us that in the bodies in which the spiritual germ appears the attributes of the physical inheritance appear. For, how do we look at this physical inheritance? We choose the following example:

We take a sprout of a plant and plant it in fertile soil with all possible substances that can well supply the plant. Then we plant the same sprout in another soil that contains small quantities of the substances, which the plant needs. The plants carry the qualities of the ground in themselves from which they have arisen. Thus, we see the plant unfolding what is its own deeper origin, we see its sprout, and on the other side that what this sprout developed and unfolded in which it is wrapped what appears as attached and filled from the ground from which the plant has arisen. Thus, the human being has arisen, like the plant from a former plant, from a spiritual-mental of prehistoric time. He has grown on a ground that was prepared in the line of inheritance, and this spiritual-mental germ contains qualities that it brings from the ground of the inheritance line. We are not surprised that the complete process is in such a way and presents itself for the external, physical world viewer in such a way that one can be addicted to the indicated mistakes. If it means, one should observe how in an especially gifted personality the qualities of the ancestors are added up and that a musician is descended from a family of musicians and a mathematician from a family of mathematicians, the spiritual scientist does not at all deny these things or show them in another light.

For spiritual science, the matter is in such a way: there are large periods, within which our spiritual-mental arises repeatedly. We speak in the spiritual research of repeated earth-lives, while we say that our spiritual-mental existence points us back to former lives in which the spiritual germs of the current life were prepared. Everything that we now contain and that we now gain develops in future time and has its effect. This spiritual-mental germ has nothing to do with that what reproduces in the physical line. If the human being enters the existence, this spiritual-mental germ enters the physical body, and the forces that are handed down in the family build up the physical body, which he inhabits. Thus, a duality is really assembled in the human being one of which, the spiritual-mental, goes back to an only spiritual evolution line, while the other, the physical one goes back to the inherited line of evolution. Inheritance and reincarnation are both things, which intermingle here, as it arises from any reasonable consideration.

Nevertheless, one says then, realise that in one ancestor these qualities exist and in another those qualities. At last, these qualities accumulate and become Goethe or Beethoven. The genii normally appear at the end of a long line. Let us consider this sentence once: the genius appears at the end of a line of generations.—It is weird that the genius is led back to inheritance because it has a body that is organised for the genius. If the Bernoullis (famous Swiss family of mathematicians and scientists) become mathematicians repeatedly, it is obvious that they need special bodies. It is not miraculous that if the spiritual-mental germ disappears in an inheritance line, in that what is the ground for the mathematical head, he also brings these qualities. On the other hand, does it surprise one that anybody who dives in the water comes out wet? Thus, it is also natural that if anybody is born out of a family he carries the qualities of the family in himself.

It is something natural that the cited sentence can really mean something completely trivial. However, when would it have to appear that the genius itself is inheritable? If it stood at the beginning and not at the end of a line of generations! If it stands at the end, it is a proof of the fact that just the ingenious qualities are not transmitted! It is already a weird kind of arguing if one says that one realises that the qualities are transmitted, and if one asserts that the genius stands at the end of a line. A healthy logic can only say that the reincarnating genius cannot transmit the spiritual qualities; since, otherwise, it would have to stand at the beginning of the generation line. We come there to two developmental lines, a spiritual one, and a physical one. If one does not accept this, one also does not manage with the healthy logic.

We see a child that went through another life centuries ago developing and using those qualities which present themselves to it now. We see the child entering life that way. How do we see the human being leaving life? We have already pointed to this. Now we want to look at the events that occur if that what has entered the physical existence by birth leaves it again, while it walks through the gate of death. There we must not only consider death, but something that we already mentioned in the last consideration, the alternating states of sleeping and waking, and the alternating states of life and death.

We know from the last consideration that if the human being sinks in the dreamless sleep certain members of his being separate from the real human inside, the innermost being, his essence. We distinguish in such a sleeping human being in the sense of the spiritual science what lies, so to speak, in the bed, from this essence. In the bed lies the physical body that is handed over at death to the earthly elements. However, if the human being lies in the bed, the physical body is not in such a way as it is when it is handed over to the earth. The physical body is there still infiltrated by the etheric body or life body. The physical body lives, the vital functions are maintained, so that in the bed there lie the physical body and the etheric body or life body. However, the bearer of joy and sorrow is lifted out, it is the bearer of any sensory sensation surging up and down during the day like heat and cold, smell and taste, and it is the bearer of the whole life of thought and imaging, starting from the instincts and passions up to the moral ideals. All that sinks in an uncertain darkness with sleep. However, this also appears again in the morning like light streaming inside. It is the light of the consciousness.

We must exactly distinguish something else within that what is lifted out at night from the human body, from the physical one and the etheric one: It is the human self-consciousness and its bearer, the human ego. We call the bearer of joy and sorrow, of instincts and passions, of sensuous sensations surging up and down the astral body, and the bearer of the self-consciousness, the fourth member of the human being, the ego. These both members, the ego-bearer and the bearer of desire and pain, are lifted out during the dreamless sleep from the physical and etheric bodies.

Why can you not perceive in that world? We have found the answer of this question in our talks; because of the present developmental stage of the human being, the ego and the astral body have no organs. The human being perceives his physical environment because he has organs, eyes, and ears. In the morning when the ego and the astral body disappear in the physical body and use these organs the human being perceives the surroundings. We have a four-membered being: a physical body, an etheric body, an astral body, and an ego-body.—This is the nature of the alternating states of waking and sleeping.

However, we want to imagine the moment of death now. We can do this, using what such a human being perceives who has applied the methods of initiation and has learnt to use the higher senses slumbering in the human being. In addition, a usual logic can realise this because these facts are portrayed in such a way that they can demonstrate the way of the human being through death. At death, something happens that only happens during the whole life between birth and death in special cases. During the whole life, the etheric body is united with the physical body. Only at death, it separates from it, and thereby the physical body becomes a corpse. Now it follows the merely physical-chemical forces from which it was wrested between birth and death because the etheric body worked in it.

This etheric body is a faithful fighter against the decay of the physical body during the whole life; for the physical body has the chemical and physical forces in itself. This becomes obvious if it is left to its own resources after death: it disintegrates, it is an impossible mixture. The etheric body separates from the physical body and remains together with the astral body and the ego for a while.

This coherence is of big importance. At the moment of death, a comprising painting of his life between birth and death faces the human being. It is, as if an immense panorama of this life which we have experienced stands before our souls. This view, a feeling of extension, of increasing accompanies this reminiscent picture. It is, as if the human being extended and on the inner side the pictures of the past life appeared like in a miraculous panorama.

Where from does this come? It originates because the etheric body is the bearer of memory. As long as it is in the physical body, it is bound to the physical body, and it can only survey what it has experienced in the physical body between birth and death. The physical body is an obstacle. Because the etheric body is an unclouded, pure bearer of memory, the entire past appears in one single picture after death. Some people who were almost drowning or fell off a rock and were close to death remember that the whole life stood before their souls at this moment. I could tell a lot to you, however, I only want to mention what you can read in a book to which I have pointed once. However, the criminal anthropologist Moritz Benedikt (1835–1920, Austrian neurologist), a man who would regard everything that was said here as the biggest nonsense and fantasy—this does not matter—, tells that when he was close to drowning his whole life faced him like a big painting. What happens in such a case? A spontaneous relaxation of the physical body and the etheric body happens which is removed immediately again. The result of this fact is that the commemorative contents of the whole life stand before the human soul for a quite short interval.

Thus, this reminiscent picture stands before the human soul first. Then the time comes in which the etheric body separates from the astral body and from the ego. However, there remains a rest of the etheric body that is connected with the human being, the essence of the last life. Imagine this extract, this life essence in such a way, as if you could summarise the contents of a thick book skilfully on one page, but in such a way that a human being could rebuild the contents of the book. A sort of such a life essence is attached to the human being for all future, after he has removed what he cannot use for his further development. We especially want to notice this. What is attached there to the human being for his future development is the fruit of the last life. Each life constitutes something like a page in the big book of life and all our earth-lives are put down in such a page. They are attached to our being. We take such a fruit from a life with us in all the coming ones. This fruit has a great significance for the further development of the human being.

However, before we can go into the significance of this life essence, we must closer consider the further course of the human being after death. After this life painting was there for a quite short interval, the human being experiences another time after death that we can characterise in the following way. The human being has his ego, his astral body, and the above-mentioned extract.

Let us take one of the usual experiences, the experience of a gourmet who enjoys a tasty dish. By which does the enjoyment come about? Somebody may attribute it only to the physical body. However, this would be absurd. Not the physical body, but the astral body is the bearer of desires, of joy and sorrow. The astral body has the enjoyment, and it develops the desire for the tasty dish. The physical body is an apparatus of physical materials, of physical and chemical forces. It delivers the tools that the astral body can satisfy these desires. This is the relation of the astral body to the physical body in life. The astral body cries for satisfying its desires, and the physical body delivers the tools, the palate, the tongue etc. by which it can satisfy its desires. What does now happen at death? The physical body is cast off and all instruments of satisfaction with it. The astral body, however, is there, and it is easy to realise that this astral body does not break of its hedonism, its desires automatically only because the physical tools are taken from it. The astral body keeps the desire, the addiction after death, although it lacks the physical tools by which it can satisfy it. The astral body develops the desire for tasty dishes etc., but there is no palate. On the other hand, it is, as if a human being suffers from burning thirst in surroundings where no water is far and wide. For no other reason it cannot satisfy the desire after death because it has no organs for it. Thus, it suffers pain because of the desire, until it has eradicated the desire root and branch by non-satisfaction.

This time of purification can appear to any possible degree. We take two human beings, the one is completely merged in the sensuous enjoyments, his life is filled with any possible enjoyment from the morning to the evening which one can have only in the physical world where the tools exist to its satisfaction. He identifies his whole inside with his physical body. A human being who identifies himself in such way with the physical body will have a more difficult existence after death than someone who already sees through the sensuous things what is spiritual-mental, supersensible. On the other side, take someone who beholds a nice scenery or enjoys a musical work. This human being can realise a manifestation of the spirit in the smallest, most unimportant things. One likes to choose the pleasure of a nice scenery or of a good composition as examples because the matter can be illustrated easier with it. Somebody who hears the riddles of the everlasting in the world rushing in the harmonies and melodies of a composition who can open his soul in a nice scenery to the spiritual harmonies and relations breaks away as a mental-spiritual being already in this life between birth and death from that what is bound to the physical. What shines through the physical, what is felt sounding through the physical is a possession that remains to us and which we have not to purify; for that what drops from us is only the outer garment. Contemplate once in your deepest inside how something makes known itself in the musical work that is purely spiritual. It is concealed in the sensuous manifestations and penetrates it by the means of the sensuous manifestation. That belongs to the spirit, to the soul, from which the human being does not need to break away after death.

Thus, you realise that there are degrees of that what one has to endure, and these degrees are determined by the fact how strongly the human being has identified himself with that what he only can experience and enjoy by his organs in the physical world.

There is now, so to speak, a perspective that needs not to be an immediate reality for the present human being because there is no one with whom the conditions come true to this perspective completely. Nevertheless, it exists. We take a human being who gives his ego completely up to that what only the physical body and its organs in connection with the physical outside world can enjoy and who has no interest in anything that forms the basis as spiritual-mental contents of this sensuous outside world. Briefly, we take a human being who looks only at the earth and identifies himself only with that what forms his body. What will be the result? We can recognise this if we investigate the riddles of the human being even more exactly.

We have to adhere if we want to do this to that what the human being takes as a life essence of his etheric body. What originates from this life essence? From this fruit of the preceding life, the human being builds up his next incarnation, the body of his next life. For that, what the human being develops gradually is a product of inheritance. However, this product of inheritance is elastic in certain way.

The human being cannot be built up only by the attributes of the inheritance, but—as in an elastic corporeality—that works and weaves what he has brought from former lives. Thus, we see the incorporated fruits of the former life and of all former lives in a human being except the inherited attributes. If we ask ourselves, what does this entail if the human being lives from embodiment to embodiment in such a way? Then we can say, it is the way of perfection by the earth-lives. The human being entered his first life with forces that were primitive in relation to the forces that work with the most human beings today. When he entered his first incarnation, he had little mental power by which he could direct the mental to the physical and etheric bodies. Then he enjoyed the fruits of the first life, took the fruit of the first life and the result of it was that the next life could become a more perfect one. Because the human being can add the experiences of the following lives to those of the first life, he creates a more and more perfect, self-contained harmonious earth existence. Any new life appears to us on a higher level. However, you see two forces working into each other. You see, after the human being has passed the gate of death, the life essence, the forces of the former life that are preserved for the future, the forces which can make the human being more and more perfect. Thus, the power of the human being is increased from life to life.

However, when the ego leaves the physical body, you see the forces that chain him repeatedly to the past physical existence. Indeed, after death the human existence consists of advancing and of retarding forces.

Now look once again briefly at these retarding forces about which we have spoken, that from which the human being must break away after death root and branch. If nothing else were added, the human being would be only equipped with the fertile forces of his past life for the future existence. Indeed, the human being breaks away from all that what chains him, so to speak, to the former lives, he breaks away from all desires. However, he cannot break away from one thing. A rest remains. This rest is prepared between birth and death. It is not there when the human being enters life. After he has entered life, he grows into the physical world, and his adhering to the desire of the physical world is something that the human being causes only in the course of this life that he only draws in his being. Now we can form the mental picture that that what the human being draws gradually in his being is something that does not contribute to his further development that would make this further development even impossible if he were exposed solely to these forces. Because he brings that all in his life and because it can be taken up by life, it is the life between birth and death that brings the retarding forces in the human being.

On one side, there is the experience of life that we take as a fruit, and on the other side, it chains us to the physical world that we carry then continuously in ourselves. On the one side, it is that what wants to lift out of the embodiment, on the other side, it brings us repeatedly to this world, until we are so far that we have completely overcome everything that brings us together with the physical world at the end of our existence. Thus, the human being has a power permanently in himself that furthers him, and another that is a retarding one. We see the human existence consisting of advancing and of retarding, hampering forces.

You can see in detail how these advancing and hampering forces affect each other. Take the human eye; it is formed, as Goethe says, “in the light for the light.” If we had no eye, we would not see the light. However, if the light were not there, the eye would also not be. The light has developed the eye. Because the light creates the eye, it inhibits the development and the developmental stream, which has preceded. Because in the distant past the light worked on the human body, this eye was elicited from it. For that purpose, it had to retard the force only that would have been vitality in another direction. After long work of the other forces, the eye will be only ripe to become an organ that furthers the development again. Thus, you see at this example, that the retardations, the hampering forces, are substantially necessary.

Now we see how wonderfully wisely it is established in this human life, while on one side the forward pressing forces of evolution are there, and on the other side the repelling forces. These repelling forces chain the human being to the physical world, which give him the organs in the physical world between birth and death by which he acquires the strength for the progress again. If the hampering forces were not there, the human being would not enter the life between birth and death and would not grow into the covers through which the spiritual-mental appears to him. Now he works by the life that the hampering forces created. Thus, the human being owes the fruits of progress to the hampering forces.

There is a big riddle concealed that in life the progressive forces must co-operate with the hampering ones. Now it can happen that the human being balances the progressive forces and the hampering ones, or that he connects himself completely with the hampering forces that he grows together completely with the forces which are generated only in the physical body as means of progress, however, he regards them not as means, but as an end in itself. In this case, the spiritual-mental of the human being would break away from any progress. It would fall out and the time of kamaloka, the time of purification, which consists of the fact that the human being casts off what connects him in microcosm with the physical world, this time would become something absolute.

This faces us as an extreme. However, because the human being grows never together completely with the sensuous world because he is able to avoid this extreme perspective in his mental, in his inside, he escapes from the extreme. However, if he were in such a way that his interest never stuck to that what shines through as a spiritual-mental—this faces us as a perspective, however, it is not reached in this life—, then it would squeeze in the active forces of life. Then it would become obvious there that the human being would tear out himself from all spiritual-mental because he has grown together with the physical-sensuous world. We assume this case. Now the human being should be placed into the spiritual-mental world after death. He brings nothing for the spiritual-mental world but the invincible tendency to the physical-sensuous world. This reminiscent picture sticks to him and presses like a weight of lead. The human being gets the hardened material, converted into the spiritual, into the spiritual world. He is connected inseparably with the forces that detain and hamper any development and evolution. This is the idea of the infernal existence.

Hence, the time of purification extends in the last perspective to that state where without understanding of the spiritual-mental world the ego has stuck to the wholly physical-sensuous and brings nothing but the understanding of the physical-sensuous. This understanding of the physical-sensuous is the infernal torture in the spiritual even if it also is an infinitely satisfying enjoyment in the sensuous existence. We try to understand the above-mentioned words of Faust now. If the infernal messenger wants to have him, what must be achieved? It must be achieved that Faust does not suck out the germ of further development from the moments of the bodily existence, but that he has to get stuck into it at these moments of the physical existence in such a way that he wants to retain them in his sensuousness. “If I should ever say to any moment: tarry remain—you are so fair!” Then you have me! The human being can make this pact with the infernal powers that he combines with these forces hampering the progress. However, we see at the same time that it was necessary that these hampering forces came into being in the human evolution.

We examine next time what the human being was at that time when he appeared in the physical body for the first time, and where from he brought it. Now we know that the human being consists of progressive and backward forces. If the human being had no hampering forces in those days when he entered the physical body for the first time, he would have remained in that spiritualised form in which he was before the incarnation. Because the hampering organs developed in him, the spirit penetrated the sensuous and could take the fruits of the sensuous, could get rich more and more. The progressive forces are those, which had to create the organs of progress only. They have to hamper a former development, so that a later development becomes possible. Nobody has the right to complain obstacles in life.

The conservative element is a benefit, as long as it is in the service of humanity; it becomes an impediment if it is made an end in itself. The same applies after life. The impediment is, considered in the service of the spirit, the highest bearer of progress. If one regards it, however, as an end in itself or uses it egoistically, then it is the germ of the hell. Thus, that from which all human faculties originate on earth can become an end in itself, a germ of the hell if the human being unites with it at an inopportune moment.

We now understand the Nordic legend. The spiritual germ of the current culture has arisen from Niflheim. It had to go through the old cultures, but it also had to go beyond them, while it took the fruits in the present incarnation. Those human beings who do not use the present incarnation in the spiritual-mental sense condemn themselves to be thrown back to a level which was beneficent in its kind at its time as means of progress but which now hampers. Thus, that which is a means of progress at its time becomes the infernal element if it survives in the human existence. The hell did not always control Niflheim. The good elements of the human being held on Niflheim up to the time when they have developed beyond this stage.

Thus, we really see bad and evil, infernal and heavenly forces working in the human life and flowing out from him as Schiller says it in the cited poem. The beneficent element becomes a consuming, hampering element if it is not used in the right way,—as well as the fire is beneficent if the human being controls it, while it can become “terrible,” if “it, casting off its shackles, strides along on tracks its own.” The infernal powers also appear, if they enter the human life “on tracks their own.”

We understand why the great spirits have thought or felt such deep connections, and thought and felt the same that spiritual science puts before our souls. We have recognised the infernal element as something that is necessary for our life; we will get to know that element even closer next time, which will give us light about the whole. We get to know the bright heaven in the light of true spiritual science. However, already from the today's talk we can see that it is right what Dante (D. Alighieri, ~1265–1321, Italian poet) pronounces in the last line of his song about the hell. Dante just also believed at first to have to look at the strong, hampering forces in life, before he formed a mental picture of those progressive forces in which all welfare and all human development is contained. We will also attain clues for the usual, everyday life if we can balance regression and progress properly. It will become obvious where the hampering forces threaten to become the infernal ones, and where they turn out to be beneficent, while they rise to the advancing powers. Dante describes it if he sees himself beguiled by the infernal powers under the guidance of Virgil (Publius Vergilius Maro, 70–19 B.C., Roman poet), then he comes out as a victor over all hampering powers, and the luminous stars appear at the distant firmament to him whose soul “is swollen with pleasure.”

In an equally difficult position like already last time, when I spoke about the concept of the “hell,” I am today where I want to summarise the different considerations and results of the winter talks in a consideration of the concept “heaven.”

We face a concept there the true meaning of which the faith of the different confessions have already largely lost even if these adhere to the concept due to an absolutely right and suitable spiritual instinct. At the same time, however, we face a concept that those people mock and reject in the strictest way who not only want to be regarded as leading in the today's spiritual currents but also are regarded as such by many people. The goal and contents of the deepest longing is enclosed for many human beings in the concept “heaven” even today; the basis of this concept forms the contents of the devoted faith of many souls. It is something that gives them comfort in the most difficult problems of life, while many people understand this concept as something in which the deepest superstition expresses itself. We only need to call our attention, just in our days, to spiritual phenomena much discussed in certain circles and we see very soon which immense obstacles stand in the way of understanding if people want to come to a pure, unprejudiced view of that what shall occupy us today.

Nobody needs to be surprised, and at least that who speaks about these matters in such a way as I want to speak today if a big part of that what I say is regarded as the model of empty speculative fiction and mystic daydreaming. In spite of that, just the today's consideration will show that it is very necessary just in our time to point again to the bases of such concepts as strongly as possible.

Many of you know a man with whose name some people connect the concept of real enlightenment, a man whose works made a great stir within the German cultural life just in the last time. Of course, it is abstruse to disparage the great service even in the slightest that this man has rendered to his narrower field of natural sciences. You have also realised in the other talks that my concern was just to talk about the spiritual-scientific research in accordance with the scientific results of the present and in full harmony with them. At different places one could listen to August Forel's (Auguste-Henri F., 1848–1931, Swiss myrmecologist, psychiatrist, philosopher) talk about Life and Death (1908). To someone who wants to inform himself only a little about how one can misunderstand thoroughly what spiritual science puts forth about these matters, I can only recommend to study this talk by Forel thoroughly. The viewpoints of spiritual science concerning such phenomena are explained in my magazine Lucifer-Gnosis where you also find something about the relation between spiritual science and natural sciences. Forel's talk about Life and Death is fulfilled with refusal, namely of a thorough refusal of this concept which is the contents of our talk today.

Immediately at the beginning of Forel's talk, our attention is called to the fact how someone who wants to establish a worldview from the wholly scientific facts gets to the following thoughts. There he says, the natural sciences have brought big progress to the human beings, they can illuminate the world edifice beyond the stars that are next to us in space. The natural sciences are able to look into the smallest parts of the cells of the living body, at least up to a certain degree. The natural sciences have succeeded in overcoming space and time in the field of technology to a certain degree. They achieve the most unbelievable things like wireless telegraphy and telephony over almost all continents. They have succeeded in demonstrating the components of the sun, of the moon, the stars etc. They have succeeded in liquefying the air. They have succeeded in showing how the single parts of the brain co-operate when the human being thinks, feels, and wills. Of course, everything up to a certain degree; but this degree is rightly called admirable.

However, the author of this talk continues: nevertheless, the natural sciences, in spite of their admirable results, nowhere discovered anything that one calls “paradise,” a spiritual world. Everything that humanity has dreamt of a heaven or hell originates from its imagination. The natural sciences have discovered nothing of them, in spite of their admirable results.—Then he boldly concludes as many people echo today: because the natural sciences have not found them, we must abandon all these concepts. We have to stand on the ground that nothing at all can be true that once people dreamt of an immortal essence in the human being that outlives the decay, which the natural sciences experience in such a miraculous way.—And then the consideration is attached like an outpour of feelings that, nevertheless, it is much nicer, greater and more tremendous to know that the human being, before he has come to this personal, individual existence, has lived completely only in his physical ancestors, and that he will keep on living in his physical descendants only. The entire existence is condensed in the physical world.

Then the author has a real outpour of emotions and says, is it not nicer that that which the human being has created is connected with his physical ancestors and keeps on working in the physical descendants, than that there is a world in which beings of all kinds outranking the human being are, a world in which angelic choirs are to be heard and the like?—He insinuates that it is unworthy of a scientifically thinking human being to adhere to a worldview that even in the least deals with such concepts.

This talk can remind one of that which I heard one of the leaders of the modern progressive movement saying many years ago. This person said almost the following. The human being speaks of any supersensible heaven—and then he made clear that our earth is a ball which freely hovers in the space, and that it also applies to the other planets that the space is the heaven, and that the soul does not need to be in another heaven, because we are in heaven. Such persons do not understand much of the deep feelings out of which Schiller (Friedrich Schiller, 1759–1805, German poet) formed the all too justified dictum To the Astronomers:

Do not chat so much of nebulae and suns to me!
Is nature only great, because she gives you something to count?
Indeed, your object is the most elated one in space,
But, friends, the elated does not live in space.

From all these remarks, someone can recognise who has taken up something that was discussed in the course of these winter talks here which deep misunderstanding forms the basis of such things. It is a deep misunderstanding, and we can express this deep misunderstanding best of all saying: if spiritual science once spoke of that what these persons declare as superstition, daydreaming, as speculative fiction, then all these persons would be right. However, the fact is that the modern spiritual science is young and that its message has not yet come to a big part of humanity, above all not to those who speak in such a way, as I have indicated. These persons form mental pictures of the supersensible worlds that are only the outflow of their fantasy and their own daydreams. They fight against these things of their own daydreaming, their own fantasy. However, they also know nothing at all of that, what the true spiritual science has to say about these things. Thus, a big part of the enlightened people fights a battle against their self-created windmills like Don Quixote. Someone who understands this thoroughly will find in that what is said nothing but words, which are quite appropriate to battle the phantasm that these people have in mind. However, this has to do nothing with that what spiritual science understands by it. We could prove a weird logic in the course of these talks, namely where one refuses theosophy, apparently on the ground of the natural sciences, although one knows nothing of its contents. I want to inform of something only.

You know how deeply I appreciate Haeckel's (Ernst H., 1834–1919, German naturalist, philosopher) scientific works. However, what he brings forth as refusal of the ideas of heaven and hell that he himself has formed stands on weak logical feet. One can easily prove this weakness. It is rather nice for numerous persons who want to be enlightened if Haeckel says: “There is a faith of the old time that points to the heaven and asserts, there above lives God! Who speaks in such a way does not know that this “above” is somewhere else if the earth turns, and if it has completely turned round, one would have to point downward instead of upwards.” This seems to be rather appropriate. If you still want to become engrossed somewhat logically, his conclusions stand on no other feet, as if anybody wanted to state that one goes with the head down and not upwards if the earth has turned. The gentlemen start from the fallacy that it concerns spatial things, and not the relationship to the spiritual to the physical. I have to say all that repeatedly because just the object of our today's considerations is something very significant.

We go back to what I have said in the last talk. If we imbue ourselves with the spiritual-scientific attitude and turn to that what develops gradually from the growing up child, then we have the sensation that increases more and more to bright and clear knowledge that something appears in the increase, in the transformation of the childish body that gets its existence in this world, coming from the supersensible worlds. We attain the mental picture which spiritual science can completely ascertain that the essence of the human being entering the physical existence by conception and birth already existed before conception and birth, and that the physical body is the dress of the supersensible spiritual essence.

There we come to the question: where is that what enters the physical existence only by conception and birth?—We have also further explained the thought, and this has made us recognise that this physical existence of the human being is not the first, but that we have to speak of repeated earth-lives that the human being enters the physical existence repeatedly in the course of evolution. We have recognised the thought that that what the human being experiences in his life what he goes through in thinking, feeling and enjoyment, in love and desire, wish and action has not died down, but that the fruit remains and continues, and that the next earthly existence takes up this fruit of the former earth-life. If the child reveals its dispositions, abilities, and actions gradually, this represents the result of former earth-lives. The human being has struggled through many stages of existence, and what he has gone through in the former life has transformed itself into the germ and has become contents, so that his new life is more perfect, seems to be more complete than his preceding life.

This is the ascent of the human being. We speak in spiritual science of the fact that that of the human being entering by conception and birth in the physical existence and leaving it at death again is in the interim, between death and new birth, in a spiritual, supersensible world. We have discussed a part of the spiritual, supersensible world in the last talk about the “hell.” We have to discuss a big part today under the concept of the “heaven.” Thus, the heaven is in spiritual science not anything that is far away and dreamt of, anything transcendent, but it is something that is there where we are also. We have to answer the question now, why can the heaven, the supersensible existence be where we are also if the human beings do not perceive it with their physical eyes if it is true that the physical science that has achieved such big and tremendous progress could discover this paradise, this heaven nowhere?

However, I have also drawn your attention to the fact that every human being can really attain the full view of the supersensible world and the heaven. In the essays How Does One Attain Knowledge of the Higher Worlds?, I have pointed to the methods, by which the human being penetrates into the supersensible world. Today it should be indicated only briefly, what it depends on. You have only to visualise repeatedly what it means to perceive this sensuous-physical world around you. You have read certainly that the completely developed human ear developed from an indifferent organ. Look at the primitive organs of the animals, consider that round these imperfect animals the world of the tones, the physical harmonies, the melodies and the world of the other sounds exist. Remember what was necessary for the fine arrangement of a human organ up to its today's height, so that the human being could become acquainted with the field of the tones surrounding him. You can also look at the other organs in the same way.

Look at the eye how it developed gradually so far, that the wonderful world of the light and the colours can light up. As much of our surroundings exists as our organs are able to perceive these surroundings. Would the organs of the human being be on a less perfect stage—imagine the human auditory organ on an imperfect stage—what would be a world of the sounds, the harmonies and melodies for such beings with undeveloped hearing? A world that they could not perceive, a “transcendent” world! As this relates to the sensuous human being in the world, the spiritual world relates to that what one usually calls world. And as well as imperfect beings with imperfect senses have developed to bigger perfection and have attained new fields of their perception, the today's human being can also develop as the human being of the prehistoric time was able. In all details the methods are given by which the human forces and abilities can be raised to a higher level. It occurs to nobody, to call “heaven” what Forel refused. Spiritual science only says this: if the human being has the renunciation, the energy, and perseverance to develop the ability slumbering today in him, he perceives the spiritual worlds.—One understands by the spiritual world what lies inside of every human being. If he develops the organs, the transcendent world also becomes his surrounding world as the world of the tones becomes a perceptible world. This happens to such an extent more and more, the more the physical organ is perfected.

However, no one is allowed to imagine that this development is something similar as the present methods of development of a physical sense. This would be a misunderstanding. One can be easily asked as a spiritual scientist, how does this sixth sense form?—The human beings possibly imagine that it must grow out like an eye from the organism. However, the higher, supersensible senses are not of that kind. They relate to our physical senses quite different. I characterise briefly how these higher senses—the word does not well meet their being, but never mind—relate to the physical senses. The way of development by which the human being raises himself to the supersensible worlds is not an exterior, tumultuous, but an inner, intimate one. What the human being has to experience, so that the spiritual world shines into his present existence, happens in all silence and subtlety. The three basic forces of the soul, thinking, feeling and willing, are capable of a higher development. If we briefly ask ourselves, what the human being has to do with thinking, feeling and willing if he wants to become a citizen of the supersensible world, the heavenly world, already within this existence, we get the answer that this is a fine, subtle work. You can read up in my magazine, starting from number thirteen, how the human being settles in a world cultivating his world of thinking, feeling, and willing in particular.

Remember everything that penetrates our souls from the morning to the evening when our consciousness sinks in an uncertain darkness. Consider how different it would be in our soul if we lived not in our time and at this place of Central Europe but hundred years ago and at another place of our earth. Then we understand how much of that what flows through the human soul from the morning to the evening is the result of the outside world changing permanently. Subtract what flows through the soul, try to remove everything that is given by the age, by the place, and all thoughts from the soul, which anyhow go back to place and time, and ask how much then is left of such contents. All thoughts, feelings, and will actions that flow through the soul and are determined by place and time are inappropriate for a higher spiritual development, for the experience of a supersensible world. Do not understand these things in such a way, as if I want to say anything against the life of the human being at that place where he is positioned. However, he must find so much time to tower completely above that what faces his soul in the everyday life. He must dedicate himself, even if only for minutes, to such thoughts and feelings that are independent of place and time that are everlasting. Such thoughts and feelings are given. They are there; they are developed with that who has gone through the training of the higher spiritual life. If the human being lets such thoughts of eternity live in his soul repeatedly, then they are effective forces in his soul that awake the slumbering abilities.

Then read up the immense transformation if the human being dedicates himself to the thought of eternity with strictly prescribed methods if he knows to live in subtle way with such eternity thoughts. I describe this for the thought life at first. Who may deny that there are such thoughts? The human thoughts, as they are today, which special nature do they have? They have the nature that the human being lives with them most intimately, since, what lives more intimately in our soul than our thoughts and mental pictures?

However, these thoughts and mental pictures, as far as they refer to the external world, are the most ineffective, the most passive in relation to this “real” world of the trivial. But a deep wisdom is concealed in it if one says, for example, may anybody adhere to his figures ever so much which express the thought of a bridge, the thought of a bridge in all details may be quite correct—the thought may be right, however, the bridge is not there. The thought is the most intimate that lives in the soul. However, in this world in which we spend the physical existence the thought is the most ineffective. It has an inner existence. However, when the human being starts—he must start with patience—dedicating a quite low part of his time at least to the thoughts of eternity, he learns to come to know something he would not have dreamt of. He gets to know a world that is different concerning the thought from our physical world. If in our physical world the thought is the most intimate and, nevertheless, at the same time the most ineffective, the most passive, we are introduced by a training in thoughts of eternity which we experience in the physical life, in a world in which the thought itself is creative. That is the point. Then another world starts living around the human being. He learns to know from his experience: if we see in the physical world, we see the light; it flows from the sun; we see the plants withering and dying if we take away the light from them; we see the light working creatively on the plants. The thought becomes such strength, which flows through the space, which is reality, as only a sensuous thing can be reality, for that who penetrates by the training into the supersensible world. The thought that has an ineffective existence in the darkness of the inside is recognised due to the training as something that flows through the space creatively that is much more real than the sunlight.

The human being notices now if this light of the thought about which he then speaks as a real world which spreads out around him, flows into his soul that is animated by creative forces as the physical plant is penetrated by the sunlight. Thereby we learn how the space that is round us is filled with a reality that the human being, as long as he does not have the necessary abilities, cannot perceive, as well as somebody who has no ears does not perceive tones. However, there are also certain feelings in the supersensible world that originate different from the feelings of the everyday, usual life. How do the feelings of the everyday life come into being? The human being turns his attention to an object. He likes it. The feeling of desire ascends in him. The feeling of desire appears by means of the external object. We feel elated because of the impression of a nice outside world, we feel full with revulsion if we face something ugly in the outside world. Thus, the feelings surge up and down in the human soul. Spiritual science has to lead the human being deeper into the true, real.

If the human being wants to awake the inner abilities of the supersensible world, he must make himself able for the feelings that are not stimulated by the outside. By a method, he settles down into a feeling world where the feelings surge up and down in him, without needing the external sensation. The feelings that are stimulated by the outside can be woken in the human being by the perception of the outer things. If he learns to develop particular feelings in himself, the excitement of such feelings works as a force that awakes slumbering abilities again. He knows now from experience what the initiate can see: the world of the light is active in the spiritual world as in the physical world. It tiers itself also in the spiritual in manifold colours as the physical light; he knows that there is a world in which the spiritual colour lives. We call it the astral world. It puts itself in this physical world for the human being who wakes the abilities and forces slumbering in himself if he develops a feeling of a particular kind more and more only by spiritual experience, which is not stimulated within the sensuous world by any outer sensation. Who is able to wake this feeling of love, an innermost experience, has attained the connection with the spiritual world.

Then still another world is added to the described element. To the colours, still another world is added. The love that the physical objects produce can never lead to the spiritual. That love which is satisfied, even if the object of this love only exists in the spiritual, that love which remains in the deep inner experience is a creative force for a higher kind of elements which penetrate the spiritual space. This love is the real love. The preliminary stage of it is that which the artist feels in his creating. He has it only if he produces spiritual works from his soul. That love transforms the before dumb and colour-filled spiritual space of light into a world of tones, a world speaks to us in spiritual tones.

Thus, you see the human being developing gradually to another world. Here is nothing else than a real continuation of that what also exists in the natural existence of the human being, in the natural events. As the ears have arisen from indifferent vesicles and thereby the world of the physical tones originated from the toneless, that world arises from the uncertain which I have just described. Those do not speak of these worlds who fight against wind mills as I have mentioned at the beginning of the talk. He who says, the heavens were nowhere found, does not know that he has to search them not anywhere else; for the heaven is where we are. It only matters that one does not adhere to the assertion: what I cannot perceive does not exist, and if another states that there is something that I cannot perceive, he is a fool, a dreamer, or a swindler.—This sentence is the logically wrongest sentence that there is at all, because nobody is allowed to assert that the border of his percipience is also the border of existence. Otherwise, the dumb one could regard the entire world of tones, of harmonies and melodies as daydreaming and fantasy.

If one speaks in spiritual science of the heaven, one speaks of it in this way as I have did. One has also not spoken different in the primary sources of the confessions when one still understood them. In this visible world, a non-sensuous world exists, as for the dumb human being the world of the tones.

We ask ourselves now, why does the human being not perceive this supersensible world in his present developmental state? He does not perceive it, because just the sense-perception which was a necessity of the human development, spreads like a cover, a veil about the supersensible world. I did not mean it different when I described what someone has to experience who aims at the supersensible world. He must lift out himself from the sense-perceptible world; he has to quieten the sensuous world for a while. Then he comes to that what is behind this sensuous world, and then he perceives how the sensuous world spreads out like a cover about the supersensible one. He who towers above his body in the true sense can perceive what is behind this veil.

We must know for what one uses the forces in the usual human life, which can become abilities to enter the supersensible world. One cannot understand this different than if one considers the fact of the matter: what is, actually, the physical world, what is the most imperfect physical body, and what is the perfect physical body which faces us as human body? All physical beings are creations of the spirit. The spiritual forms the basis of any physical thing. We have emphasised this in manifold way in the course of these talks repeatedly. As the ice hardens from the water, any physical hardens from the spiritual. It is as it were a compression of the spirit. Look at the physical ear of the present human being. What does form the basis of this physical thing? Spiritual creativity forms the basis of it! The tone that lives as a physical tone in our surroundings is something that belongs to the physical world and has the spiritual tone behind itself. In the same world that flows to our physical ear, we hear the physical tone, and in the same world, the supersensible spiritual tone lives. What is the spiritual tone? This spiritual tone is the creator of our ear just as the spiritual light, concealed in the physical light, is the creator of our eye. Therefore, Goethe says who pronounced so many deep spiritual truths: “The eye is formed in the light for the light.” The force that flows out from the sun to us, which enables our eye to see the objects in their borders in the light-filled space also contains those beings that have formed the wonderful construction of the eye. Thus, what the eye sees and the ear hears would mean the same as penetrating into what is behind them, rising to the spiritual forces. In a certain case, we do it already, looking at the young child developing its abilities gradually in the physical body. We see these abilities appearing from a world concealed behind the sensuous world, we see them dashing into matter and creating an existence in the matter for themselves.

We go back to spiritual science and ask ourselves, where was this being before it has accepted a physical existence by conception and birth, where was it between its last death and its last birth? It was not in a dreamt spiritual world but in the same world in which we are too. The only difference between this being, before it enters the material existence by conception and birth consists of the following. Before birth, this being consists of such elements that one can only behold if the just described spiritual abilities are developed. It is invisible, as long as this supersensible ability is not developed. As for anybody the water is not visible, as long as it is liquid, but becomes visible, as soon as it freezes, the human being becomes invisible if he becomes like water—and visible if he “freezes,” that is he becomes physical.

Thus, we speak of two conditions of the human being, of a state between death and new birth, only visible to the spiritual senses, and of a state in which he has woven a dress around himself, so that he is visible for the physical senses. Thus, we realise that the human being is connected in the interim between death and new birth with the creative forces flowing through the space. Someone who develops his supersensible abilities gets to know them as the heavenly forces already here. The human being is connected with these creative forces. Here in the physical world he lives with the physical forces, with the physical tones, with the physical light; in the spiritual world, he lives in the spiritual-creative behind the tone, behind the light. He lives in a world that is different from the physical world. Here in the physical world, the eye sees by the light. In the spiritual world, the human being perceives what has created his eye.

He lives in the spiritual light, he lives in the spiritual world of tones, he lives in that what builds up his physical body with the help of birth and conception, he lives where our physical world is built up which spreads like a cover about the spiritual one. This cover flows into the spiritual world itself. The human consciousness flashes in another state. The only difference between the disembodied and the embodied human being is that the disembodied one lives in another state of consciousness, and that he perceives the creative forces. Now we understand what it means: the human being is taken up in a supersensible world at death. It is no dream world, no world of lower reality than our world; it is a world of denser and stronger intensity and reality, because in it the creative beings are for our physical world. Now we understand what works there between death and new birth.

We saw last time when we discussed the retarding forces that when the human being passes the gate of death a memory tableau of the entire last life appears before him. We saw that this tableau is taken up like an essence and remains with the human being for all following times. We saw him going through the kamaloka time, the time of purification. After he has gone through this purification, he becomes something that he has taken from the last life, something particular, and something new. We know that the human being going through the gate of death comes into the spiritual supersensible world. Regard it as a field, as a fertile ground and regard what he brings from the last life as a fruit of his thinking, feeling and willing, the fruit of the last life as a sprouting seedling. Thus, the fruit of the last life sprouts in the spiritual ground, and the human consciousness notices and perceives this sprouting, this developing of the germ of the last life.

Everything that the human beings have taken from the life of their time impregnates itself in this last fruit of life. Everything that approached the human being from the outside increases and grows like a germ. This becomes the world of perception and consciousness between death and new birth. One can make clear that to someone who cannot perceive the supersensible only by a comparison. With deeper contemplation, you understand the comparison. One rightly calls bliss what the human being feels unfolding the germ of the last life. It is the converse feeling of that what the human being can perceive if he feels the objects. Now he feels them unfolded, before they flow out; now, however, the being flows out and he is penetrated by a feeling which one can compare with that of a chicken hatching an egg. This bliss causes that the human being develops that in the spiritual what chains him to the physical birth what brings him in the physical existence. Because he has collected new experiences which he adds to the basic core, every life becomes—with the exception of the ways going up and down which must also be—more complete.

Thus, we must get clear about the fact that the state of consciousness is different from that in the supersensible world. By a comparison, we can still bring to our mind how the state of consciousness is different between the physical world and the supersensible world. Imagine a human being who listens to a symphony. He lets the tones approach him from the outside. He enjoys them. Imagine now, it would be possible that a human being creates this symphony spiritually without touching a text without sounding an instrument, that he creatively composes tone by tone of his own accord in spirit. As the perception of the former relates to that in which the symphony budded, the physical world relates to the perception in the supersensible. Hence, we must say, in order to perceive the heaven, the human being has to refrain from something that faces him spiritually in the physical world. As long as he has not refrained from that, he cannot behold.

However, the spiritual world does not appear to us as a world to which also the logical thinking could not rise. The human being normally argues only that he cannot perceive it.

Thus, the concept of the “heaven” gets a significance for the future human being again. It is no concept of a dream world in which we shall be. The creative consciousness is much brighter and more intense than in the physical world. Hence, we have to imagine the life, the consciousness of the human being in the creative world also as more intense than in the physical world.

How does the physical world relate to the supersensible world? It is a matter of course that the human being is interested in this relationship first. I would like to express this with the counter question: knows the human being anything in the supersensible world about those who are near and dear to him? Will that what happened here continue in any way? It will! You can understand this properly if you contemplate what I have just said making clear that an intimate coherence exists between the physical and the supersensible worlds. That which is laid here as a germ rises there and becomes fruit. Nothing in the world is without spiritual background.

In the physical world, the human being already works for the supraphysical world. An example: we assume that a mother is attached to her child with love. This love develops; one would like to say, on the physical basis at first. Then, however, this love changes into spiritual love. To such an extent, in which the love is transformed into a spiritual motherly love, the human being grows into the spiritual love. This love becomes truer in the spiritual. As the earthly cover drops from the human being, the physical-earthly drops from the spiritual being. The whole net that is woven from human soul to human soul exists already in the supersensible world. The spiritual, the essence of the human being settles in the supersensible world, and everything that the human being has tied on here in this physical world, is continued as something spiritual in the spiritual world. Everything that is connected here spiritually is found in full consciousness, in an even brighter consciousness again in the spiritual world. Depending on how it is found, a tie forms again with a new life, so that those who meet in often strange sympathy have to explain this to themselves that they themselves have spun it in former lives.

Thus, we realise that our entire sensuous world is embedded in this supersensible, invisible world. As the human being is a citizen of the sensuous world between birth and death, he is a citizen of the supersensible world after death; he does only not know it in our time between birth and death.

We have shown the concept of the “hell” in the last consideration and the concept of the “heaven” today which contain all spiritual influence on the human being. Last time we have gone into the hardening forces, while that appears as the opposite what I have described today: the principle of development. Life advances from existence to existence, and the more is transformed by the last life into creative forces, the higher rises the next existence. While the human being wants to enjoy what he takes up in himself not only, but enjoying it he also wants to penetrate to that what transforms itself into spiritual forces, he is perpetually in the heavenly world. All that can help the human being is contents of the heavenly elements; all that restrains the progress is the contents of the infernal worlds.

Someone who wants to harmonise such a concept of the heaven with that what the natural sciences have performed can easily do it. He can harmonise it completely. Our contemporaries only do not want to get involved in these higher worlds. Our age is tired of the consideration of the supersensible world, and, hence, this age is very gullible toward those who put up the sentence: what I cannot perceive is not true, and if anybody asserts, it is true, he is a poor devil or a fool.—Too many people become believers of such an opinion in this age. Even if we also realise which big and immense progress our age has performed concerning the physical science, nevertheless, we also see on the other side how little the predominating part of our contemporaries is inclined to penetrate into the supersensible world. One means that the penetration in the supersensible world makes the human being weak and foreign towards the sensuous world. This is a prejudice. If anybody has a piece of iron and says: this iron has magnetic force; touch it with another iron and you have a magnet—another may come and say, nonsense! The piece of iron is good for hammering down nails.—These are the true daydreamers who take the sensuous, the practical only in such a way as that man who hammers down nails only with the magnet.

The realists, the monists, the utilitarians, and others are the true daydreamers. They know the forces of the physical world only and triumph if the immense progress is done by merely revealing the forces of the physical world. Spiritual science has to argue nothing at all against this physical world. However, it also knows that it is high time that the human beings learn again that in the physical the spiritual is concealed, and that just the human beings become dreamy when they close their spiritual eye to the spiritual world. Today true realists, apostles of reality are those who point to the spiritual forces! What do these truthful realists want? They want that the real forces slumbering behind the sensuous are introduced in this world that they settle down in our whole development that we do not only introduce the telegraph, the telephone and the railway, the usual forces but also the spiritual forces.

If anybody goes into these matters, he is still twitted today; he does not care this twitting. He knows that even the great naturalists found few followers once; also, those who tell something of the spiritual worlds have to find the ways just in the big world. Even if only few people can create telegraphs, telephones and railroads, the other can use them, nevertheless. However, everybody must gain the spiritual world on his own accord.

The great physicists Thomson (William T., first Baron Kelvin, 1824–1907, British physicist), Clausius (Robert C., 1822–1888, German physicist and mathematician) and others have their successors who can recognise the physical principles. One of the biggest physical principles is at the same time that what the human being pushes to the spiritual world. For those who have dealt a little with physics I say nothing unknown if I draw the attention to the fact that there is a principle of entropy, this is due to Carnot (Nicolas Léonard Sadi C., 1796–1832), the uncle of the French president (Marie François Sadi C., 1837–1894).

What does it mean? It pronounces one of the most certain principles, which we have in the physical world, namely how the physical forces of the world change into each other. Hit with the hand on the table and measure the effect on the table with a sensitive thermometer. You will find that the place has become warm. You see the heat of the railroad engine being transformed into locomotion and this again into heat. A big principle forms the basis of all that, the principle of entropy. From the consideration of the world, it becomes clear that this conversion of energy shows, nevertheless, a certain guideline, a certain sense. The entropy principle shows that all energy must change into heat at last, and this heat scatters in the space. Today one has proved by the physical principle that the earth, our physical world, once experiences the heat death. This principle exists. That has to deny this principle who asserts that in our world only physical forces are; for this would have to say if he recognised the principle: then everything is over.

Therefore, also Haeckel takes the view that this principle of entropy is nonsense because it contradicts his principle of matter. It is a physical principle that the things are transformed perpetually. A Russian physicist has proved in a writing how firmly founded just this principle is which shows the physical end of our present world. Just in this writing of Professor Chwolson (Orest Ch., 1852–1934, Russian physicist), the “twelfth commandment” was put up (Hegel, Haeckel, Kossuth and the Twelfth Commandment, 1906). You can realise there how competent a physicist can be in the physical field, just as you can also realise how unknowing such scholars can be concerning the spiritual fields. The “twelfth commandment” is “you should never write about anything that you do not understand.” Chwolson obeys it in his field where he speaks about physics, but he does not obey it in the spiritual field. Everything that he says concerning the physical is excellent; however, what he says concerning the spiritual matters is of little value and a big sin against the principle: “you should never write about anything that you do not understand.”

A passage follows that the stenographer did not write down apparently in which Rudolf Steiner probably explained that Chwolson did not understand Hegel. However, Rudolf Steiner admits that Chwolson is correct concerning his remarks about an article by Kossuth in a scientific magazine. Kossuth claims that the law of mass conservation is nothing else as the sentence: the whole is like the sum of its parts, and the principle of energy conservation is nothing else than the sentence: the cause is like the effect.—With reference to the discoveries of Lavoisier Rudolf Steiner continues:

Someone who knows something of the spiritual research knows what it means that one has shown that if substances combine chemically with each other the weight is that of the sum of the parts. If one says then: this law contains nothing else than the old mathematical law: the whole is equal to the sum of its parts, one would already have to get clear about the fact that it concerns only the weight of the whole that is equal to the sum of the weight of its parts. Kossuth just forgets that if one proceeds to the spiritual the law does not apply at all there. So short is the thinking. Chwolson says, Mr. Kossuth may only take his pocket watch and crush it in the mortar; then he can see whether the whole is equal to the sum of its parts. Goethe also already pronounced the thought that is often repeated:

To understand some living thing and to describe it,
the student starts by ridding it of its spirit,
he then holds all its parts within his hand,
except, alas!, for the spirit that bound them together.

(Faust, Verses 1936–1939)

The fewest people who believe to stand on the ground of certain facts know that the natural sciences are often nothing else than taking no account of the spiritual tie. On one side, we realise if we survey all the circumstances and connect them with that what I have stated about the supersensible world that in many human souls the longing lives to penetrate into the supersensible world. However, they suspect those details of which someone has to speak who really knows something of these matters. We see the longing for the supersensible world stirring; but we do not see the strength and the energy to penetrate into these supersensible worlds according to the instructions of spiritual science. On the other side, we have the facts in our time. We have a competent physical science in our time: Thomson, Clausius, and Carnot have found good successors. If the development advances in spiritual science in the same spirit, the researchers in the spiritual field will find also capable successors like Thomson, Clausius and Carnot have found. Then the result will be that from this humanity which has almost shut itself off today from the heavenly world, another arises which draws the strength of the supersensible world into the sensuous one. Spiritual science does not want to alienate the human being from the world but to make him strong, energetic, and vigorous for existence, while it enriches reality.

We only need to join two things, and this will fit together: in the same strict way as now in the physical science, a big part of the human beings will have the possibility to satisfy the need of their hearts out of the spiritual world. It is the task of spiritual science as a cultural stream to bring together these two spiritual streams, the satisfaction of the sensuous needs by the natural sciences and the satisfaction of the longing for the spiritual.

These talks are continued in the same sense in the next winter. We shall further pursue what has remained sketchy and penetrate deeper into it. The most enclosing, the most significant concept should be the object of the last talk. Indeed, a wisdom will once be there which can be a religion again, which can satisfy the deepest religious needs of the heart. There will come up a spiritual current that satisfies all needs of the logical thinking like the longing for the supersensible life. It is this longing to which spiritual science talks. If the way is found to that what exists in this anticipating, then wisdom flows out, it introduces in this supersensible world and flows into the human soul so that our culture experiences a spiritual rebirth that goes back to the fire, which lives in many people and wants to penetrate to the supersensible worlds. From this fire, the spiritual-scientific wisdom will penetrate into the supersensible world, because this is its true ideal.

It should be owed to the great ideal that wants to spark the wisdom of this supersensible by the fire of the enthusiasm for the supersensible; since this will always be the course of the spiritual culture that the light of wisdom develops from the fire of love and enthusiasm.