# The Science of Human Development

## GA 183 — 1 September 1918, Dornach

### Eighth Lecture

I will have to organize the reflections we are now cultivating here in such a way that today I present the arguments developed yesterday in a broader way, in order to then come to a certain preliminary conclusion tomorrow. Therefore, today's lecture will have more of an episode to it.

In the present, one has a great deal of reason to reflect on this or that, including current events, if one does not intend to oversleep the most important impulses of our time. Particularly striking in the present, and, I would say, challenging questions is the phenomenon, which is well known to you, that in the broadest sense, the most monstrous dishonesty has taken hold in this present time, that precisely where the comprehensive plays out today, dishonesty is present. Such things, such an effective and drastic occurrence of untruthfulness, then also prompts spiritual scientific investigation into all kinds of related matters. And there, one can say, one often encounters in particular the fact, which I have also touched on here several times, that what is usually communicated as human history is a kind of fable convenante. It is not so much a matter of the facts that are communicated not being considered correct to a certain extent, but other facts – you will recall that I recently discussed here how the most profound influences of a person from Roman history have simply been erased – they are simply erased. The Church has erased an enormous amount of facts from history because it was important to the Church that certain facts not come to the knowledge of men.

Yesterday, we again spoke from one point of view about the period that introduced the Greco-Latin cultural period, about the important period in the 8th century BC. It is a time from which not much of the historical traditions speak. The historical traditions are already very, very uncertain, but a personality shines out from the beginning of this epoch, who has wrested considerations of the most diverse kind from very, very many people. The name of Pyzbagoras stands out from the time of origin, that is, after the 8th century BC, and with it the name of the Pythagorean School. And yesterday I pointed out what Pythagoras was able to receive from the remnants of the ancient Egyptian mystery truths, what these things were that Pythagoras was able to receive.

Now it is not only interesting to look at what Pythagoras and his students said and did, which was very incisive, because they not only developed a teaching activity, but also an extensive political activity. What Pythagoras and his students did is interesting, but it is also significant to consider the world that, in a sense, surrounds this Pythagorean activity, the world from which later Greek culture also grew, which had already absorbed a certain influence of that which, illuminated by special splendor, one finds in Pythagoras. If we take the life that later developed into Greek and Latin, in the 7th, 6th, and 5th centuries BCE, and we locate it on the Greek peninsula and the neighboring countries and the Italian peninsula, then, if you look at things not in terms of historical fable convenue, but if you look at them in the light of truth - and spiritual scientific research must always contribute to this - you will notice that one characteristic of humanity was very widespread in this life. There was hardly a time when so much lying occurred as during this period in the Mediterranean countries. The lies that people told one another were a very striking characteristic of the whole of that life out of which the later Greek and Roman civilizations developed.

There is no need to deceive ourselves in such matters. All that we see developing in Roman civilization—the tremendous beauty, the admirable sum of imaginative creations of Greece, the greatest sum of abstractions that the world has ever seen— , all of this grows out of the same soil as the plant world grows out of fertilizer, out of a soil that extends over the Mediterranean countries, out of a soil that is inhabited by people who are full of the addiction, the passion of lying. This is something that is not emphasized by history, but it must be understood if one wants to properly understand the declining third post-Atlantic cultural period. We are dealing with the declining third post-Atlantic cultural period, coming from earlier centuries and millennia to the eighth century BC. And the people who were the cultural bearers of the declining third post-Atlantic cultural period were essentially great liars. This is also the epoch in which the ability I spoke to you about yesterday developed in a very special way, and which is so extraordinarily interesting: the ability to form language out of the cosmic of reason. And the greatest talent was present precisely at that time, in addition to such things as I discussed yesterday in the great addiction to lying.

In these matters, one must not be deceived if one wants to see reality, just as one must not be deceived about the fact that the violet, which blossoms in spring, will wither away again and already carries within itself the forces of the ephemeral while it blossoms beautifully and gloriously. In the violet, one has, so to speak, successive formative and destructive forces. In human life, especially in the great life of humanity, we see this very, very often, even at the same time. We do not grasp reality if we do not grasp the necessity for such things to develop side by side: evolution and devolution, the possibility of having a constructive effect, as in the formation of language, for example, and at the same time that devastating effect, which has a destructive effect on spiritual life.

This is, so to speak, the other side of what I discussed with you yesterday. There is also a bright side. This bright side is of an even more spiritual-scientific nature. I already pointed out yesterday that it would not be possible to speak with such certainty about the things of language formation that we discussed yesterday if the life of man after death did not give one clear proof of it, in that what is composed here in life, for example, from individual word atoms or parts of words, is in turn dissolved. And this disintegration of words, this atomization of words, plays a significant role in the life of the dead. In a sense, the dead person lives from this atomization of words. And the dead person has the most definite feeling that he was cut off from the spiritual world in which he finds himself after his death by forming words out of sounds, out of letters, during his life, that is, before his death. The dead person has the feeling that language is, so to speak, a carpet that was laid in front of the spiritual world during life. And in the disentanglement of this carpet, in the disintegration of words, he has the feeling that he is now entering the spiritual world again. Therefore, one of the characteristics of the dead person is to dissolve, to pull apart, to disintegrate into their component parts the human passions that the person in question has encountered during the time between birth and death. The dead person, for instance, experiences a very solemn, great feeling when he succeeds in acquiring a certain understanding through such dissolution. I have often told you that the moment of death is, in a way, something frightening for the life here in the physical body. People also like to turn their faces away from death. After death the vision of death is always there – I have emphasized this often enough – but it does not mean anything terrible then; but by looking at his own death from the other side of life, there is always the certainty in this vision that he is an ego and remains an ego. I have emphasized this often.

But now it is a matter for the 'dead man to understand that which is revealed to him in the sight of death from the other side of life. He understands this better and better by the fact that, depending on whether he has spoken this or that language, he dissolves these or those words. The ancient Hebrews, and to a certain extent the Romans, had their so-called sacred name, the unutterable name of God, Yahweh. For the Hebrews, this unutterable name consisted of a certain combination of sounds that we perceive as five vowels, which were thought of as connected during physical life. Even in the Roman Jovis, Jupiter, only another form of the name of Jahwe is hidden; fundamentally, in relation to the five vowels, it is connected in a certain way in Jovis. In the dissolution of that which was connected here in this name of God, the dead man lived, and by dissolving the vowels that were composed in life, the meaning of death was also revealed to him at the same time, one could say. One must only try to fathom the revelation of this meaning of death in the right way. One must understand that this meaning of death is revealed to the dead through the dissolution of the holy name into its components, which then fade away and fade away into the world. The dissolution of this holy name is connected with the understanding of the spiritualization of death. It is a concept that is extremely difficult to describe. Death, viewed from the other side, can be called spiritualization. By looking at death from the other side, this sight is connected with the emergence of spirituality. And in the dissection of the word after the vowels, the spiritual reveals itself out of the decay that death signifies. Decay is at the same time the birth of the spiritual, the emergence of the spiritual. While we perceive decay in an unpleasant way, as something ugly, like any destruction, when seen from the other side, this destruction reveals itself as a spiritual illumination, which is then understood in the fading away. It is as if the sacred word resounded and radiated far and wide, and in radiating out dissolved into its vocalic components, which are then audible as if coming from the periphery of the world, and then make audible the meaning of death, the spiritual meaning of death.

This will already suggest to you that it is justified, just as one speaks of the members of human nature here in life – physical body, etheric body, astral body and I – to speak of the members of human nature that human nature has between death and a new birth. For inasmuch as I have, as it were, presented to you the central phenomenon that man continually has between death and a new birth, this unveiling of the spiritual meaning of death itself, the question must arise: What does this world, which is said to be revealed to people after death, actually look like? But this cannot be grasped other than by getting to know something of the nature and essence of the human being itself.

Today, let us first try to describe the dead in the same way as one would otherwise describe the living. We can begin with that part of the dead person that still has a great deal of connection – not kinship, but connection – with what a person experiences here between birth and death. So we are dealing here with the first part of human nature, which we can also call the ego, as we call, so to speak, the highest part of human nature between birth and death. We shall now omit the fact that immediately after death it still has the cover of the etheric body, which is then detached, and still has the cover of the astral body, which is also detached over time; these are components that, so to speak, do not belong. When we speak of the dead person, the only thing that can be recognized as the dead person's very own element is the ego. I said that there is a connection with the ego of earthly life, but not an actual kinship; for in fact, after death, this ego presents itself in a completely different way than the ego is experienced between birth and death. Between birth and death, the ego is, so to speak, something fluid, something that feels the power to change every day. Just think how terrible it would be in your physical life between birth and death if you were unable to grasp the thought: I did something bad yesterday, but I can make amends for it, I can do something good in return. Or if you, even younger, would have to say: I have learned little, but I cannot learn anything new. At no moment in life between birth and 'death is the ego so fixed that it could not, so to speak, be changed from within by its own willpower. That which you experience as the ego after death is something that has become fixed, that has taken on certain characteristics that cannot be changed immediately; it remains as it is. The transformation of the ego, which is in a state of constant flux during life between birth and death, into a fixed entity in which nothing can change, and which remains as it has formed itself during life, is the essential thing that must be grasped in order to understand this ego after death. There can be no question of development after death, which we must indeed speak of for the ego between birth and death. After death, the ego is, so to speak, a fixed spiritual entity that arises out of the vision of death itself, and nothing about this ego can be changed. One could say, if one wanted to express this matter in a more or less banal way: after death, man is condemned to view all the details of his life as something fixed. Just as you, when you look over a field, see the nearby plantings and the distant plantings next to each other, and as you see nothing fluid in them, but a fixed, extensive, and enduring structure, so you see the whole course of your course of your life, but not in such a way that what is in front is always obliterated by what is behind, as it is in the life of the physical body. You see it as a permanent, concrete field in which you cannot change anything at first merely by looking at it. It would also be bad for the dead person if that were not the case; for his gaze, the gaze of the dead person, is actually primarily absorbed by this ego. He is as if transfixed in this ego. And if this ego were to disappear, it would be for the dead person just as if the surrounding world of the senses were to disappear for the living. The individual human being in his ego is actually, if I may express it thus, as important to himself — but in saying this we are speaking an important truth — as the whole world of the senses, which we as human beings have in common, is for the human being here in physical life. A tremendous abyss would open up, an abyss of nothingness, if we were not able to see the frozen ego, the ego frozen from the liquid state, after death.

Secondly, we have a kind of spiritual being that we can also call a spirit self by analogy with what we already know. So, as the second link of the human being after death, we have a kind of spiritual being. This spiritual being is mainly perceived by the human being in such a way that this awareness of the spirit self arises from within. While the I presents a kind of external view, the consciousness of this spirit self arises from within. And to the same extent that one feels that this spirit self comes to life, to the same extent the beings of the higher hierarchies emerge from consciousness so that one knows that they are there. I call this, therefore, the spirit-self. I must define it exactly as I now write it on the blackboard, otherwise I would be writing something inaccurate for you.

What I have written now gives the facts quite correctly. You have the feeling that there is a being from the hierarchy of the Angeloi, from the hierarchy of the exusiai, that is now directing its gaze to your ego. By directing your gaze to the I, either through some being of a hierarchy or through the fact that you know that your gaze is now directed to the I through a being of the other hierarchy, you get to know this hierarchy within the activity of your spiritual self. So you get to know the hierarchies through your own activity. Through your spiritual self you begin to find yourself in the company of the hierarchies. And while before this spirit self lights up, you still have the feeling that only you are dealing with it, directing your gaze at your own ego, you get the feeling more and more clearly that more and more entities of the higher hierarchies are taking care of you and interfering with your looking, directing your gaze. By developing your higher sensory activity, you feel more and more that the beings of the higher hierarchies are co-operating with you in this sensory activity. What would be unbearable for a person in the sense world here, becomes the very element of life for a person in the state after death.

Imagine you are standing here at the window looking out and observing the surroundings. One of you stands there and wants to look at the surroundings, and the first person sitting here goes over, turns your head to one side so that you look at something in that direction; a second person goes over, turns your head up a little so that you look at something else; a third person in turn a little around, so that you look at something else, and so the whole company sitting here would approach you from behind, and you would only have the aspect of your surroundings outside in that what is sitting here inside would constantly turn your head towards it. Do not think of this now from the outside, but as an inner experience, as an inner feeling. Then you have something that is quite analogous to this experience, which you have as your spiritual self. You become more and more immersed in the life of the higher hierarchies by the fact that these higher hierarchies come into your line of vision.

In the dissolution of words, of which we have already spoken, the beings of the higher hierarchies are already at work. That is one aspect of what is experienced. But it is the continuous enrichment of life that arises from gradually becoming more and more familiar with the hierarchies. And in a very similar way, one becomes acquainted with the beings with whom one has been somehow karmically connected before death. And there one feels that one is, so to speak, guided and directed. That is what can be said about the second link of the human being in the life between death and a new birth.

The third link is something that might at first seem a little shocking to a person's understanding. One gradually feels, by living into this life after death, permeated by a certain power, I might perhaps say, by a context of powers. By first feeling that the hierarchies approach and guide one in the supersensible activity of the senses – if I may use the expression – one gradually feels that these hierarchies imbue one with power and give one power. One gradually feels filled with this power, which the hierarchies infuse along with themselves, by implanting themselves in one, by instilling their nature in one. One feels this power gradually. One feels that one is not only directed by the hierarchies to this or that, but one feels that one oneself becomes inwardly filled with power through this activity of the hierarchies, which initially appears as an activity that mediates vision. One feels the forces of the cosmos, really the cosmos within oneself, flowing in like invigorating juices. But now, what is shocking, is that the forces that one now feels flowing into oneself are of a very peculiar kind. They are forces that are not at all constructive at first, but rather dissolving and destructive for what we call life here in the physical world. One gradually feels filled with cosmic, death-bringing world power.

It is important to take in such strange ideas, because only in this way can the spiritual world be truly understood. Imagine for a moment that you, in your spiritual and soul essence, are gradually filled with forces, by becoming aware of them within yourself: Through these powers, everything that lives here on earth would be killed if you were to touch it. — So, thirdly, you clothe yourself in what I can call, in analogy to something we already know, the spirit of life. You clothe yourself in something that can be called the spirit of life, but which derives its main properties from the fact that it is deadly to that which can otherwise be called the power of the life body. And you acquire a third link to your being, through which you are able to kill any etheric body that comes your way. Everything you touch through this link of your being becomes dead in the sense in which one speaks of death here on earth. And by killing through the powers you receive, you awaken spiritual substance from what you have killed, initially actually soul substance. It is a remarkable experience, which consists in the fact that through the touch of the living, the living is killed, but from this killing, soul-like arises, soul-like is released. It is a killing, but at the same time it is a release of the soul-like from the bonds of life. So that one can say: The spirit of life kills earthly life, releasing the soul in it. And one comes to this strange experience through the fact that in life, in the living, the soul is, as it were, enchanted, and that through this process, which is practiced after death, the enchanted soul is released from the living. One might be inclined to see something terrible and unappealing in the killing, in which, after all, the power we are talking about essentially works. This is not the case for life after death, because in killing, in the killing power, lies the continuous illumination of the soul, because through this the continuous arising of the soul is ignited. But the dead must be aware of this: not only must he always look to the death he himself has undergone, but he must also be aware that what is the essence of his death, so to speak, spreads over the foundation of everything he now experiences in the spiritual world. It is as if one now lived in the spiritual world in such a way that one can say: Here in this spiritual world, spiritual forms arise continually, initially actually soul forms; the soul shines forth in the most diverse ways. But if one were to inquire what the soil is from which all these soul forms sprout, it is this killing power that we have just discussed. So this life-destroying power, which is found here on earth, is our essential soul, which we have to acquire between death and a new birth, just as we have to acquire our physical body here in life.

As a fourth link, I can say, again in analogy to what we already know: the spiritual man. This spiritual man is felt to be something that one is inclined to count towards oneself in the time between death and a new birth, in that now, with the forces that are already being instilled through the hierarchies, as I have described, the possibility is now instilled in one, not only to kill, destroy, dissolve life - what one calls life here on earth - but also to destroy forms or to transform them into others. [It is written on the blackboard:]

> 1. The ego  
> 2. The spiritual self  
> 3. The spirit of life  
> 4. The spiritual man.
> directed *by the* hierarchies to the ego kills earthly life, releasing the soul in him.

It is naturally becoming more and more difficult to describe these things. But essentially the power of this spiritual man, as one has it between death and a new birth, consists in doing the opposite activity - if I may express it this way - of all that could be called: producing forms in the broadest sense. Here, if I want to concentrate on a specific example, I draw triangles, squares, and so on. After death, by virtue of the forces that are developed here, one 'redraws', one dissolves all that has been drawn, the forms. But the peculiar thing is that this does not just mean that one redraws something, but that at the same time it is a cosmic activity. One is now part of the cosmic activity, one is linked to the cosmic activity. For this dis-forming, this dis-solving of forms, is a cosmic activity, and man, by acquiring, after being imbued with the spirit of life, this power of dis-solving, has become part of the cosmic world. He works within the cosmos.

What we call destruction and downfall here on earth has a lot to do with formation and development in the spiritual worlds, and vice versa. What appears here as destruction, as demise, as a dissolving of forms and signs, has much to do with the genesis in the other, in the spiritual worlds. So that when I speak of dissolving of forms and signs, I am not speaking of demise in the spiritual world, but only of demise in the soul world, whereas I am speaking of the emergence of spiritual novelty in the spiritual world.

These things are connected with many secrets in the world. Today they approach southern Italy from central Italy; as you approach southern Italy, you come to areas that are poor, not particularly fertile, where few natural resources are available to people. These are the same areas where Pythagoras worked at the time of the rising of the fourth post-Atlantic period. And Pythagoras' effectiveness was at that time in the midst of the most fertile, richest, lushest areas. As short as the time has been since that epoch: by pointing out this very spot on earth where Phythagoras worked, one has transformed the transformation from a fertility and lushness that went to the degree of Sybatis, the Sybaris into poverty, even to the emergence of worrying disease phenomena. In place of the burgeoning, abundant life that existed in those times, of which only a little history remains, something develops that, compared to that abundant, burgeoning life, is also a poverty of nature. And it is really most interesting to observe such transitions in the outer world. In this outer world, the process of becoming is constantly giving rise to decay. People, in their historical research, do not think far enough to properly link the continuous process of becoming with decay. In the midst of the luxuriant abundance, in which there was a great deal of lying, Pythagoras developed his activity, and this activity continued after his death. And that which Pythagoras and the Pythagorean souls had to do after death is in many ways connected with what manifested itself in the decline of the flourishing, sprouting life in the midst of which Pythagoras was. Pythagoras and the souls of his followers were not entirely uninvolved in the work of destruction that took place in the post-Pythagorean period. And if you want to understand the world as a whole, you just have to realize that from the different aspects here between birth and death and between death and new birth, things look quite different. He who would commit an outrage if he were to artificially undermine abundant, burgeoning life here is, as it were, only doing something that happens in the sense of eternal necessity when he participates in such a work in the life between death and new birth, which here obviously means destruction.

With the third post-Atlantic period, something should also perish, and that left its shadows. Much should perish in a different area than the one just discussed. And it is essentially connected with this decline of the third post-Atlantean epoch that there was so much lying at that time. People lied on earth because, as I explained to you yesterday, they were still in contact with the cosmic powers. But the cosmic powers that were involved in the evolution of the earth before the 8th century BC were often lying powers. Demonic liars were active in the sphere into which the human being's soul developed by developing words in the way I discussed yesterday. He had to, as it were, plunge the head of his soul into a sphere in which he could do so: the sphere of cosmic reason. But when he put the head of his soul into it, there was in it that Ahrimanic power, which expressed itself in the activity of innumerable demons of lies. And out of this same source, out of which the speech-forming power of that time was drawn, out of the same power developed on the soil of Mediterranean culture this enormous power, this gigantic power of lying. Men lied because the demons who were connected with those other demons who inspired the speech-forming faculty were liars. And these demonic liars, who were of an Ahrimanic nature, had the task of bringing to destruction that which had to be destroyed in order that the third post-Atlantean period might go down and the fourth post-Atlantean period might come up.

The world is organized according to necessity, and one must look to this necessity if one wants to answer the great question that we posed yesterday at the beginning of our reflections, the great question of the connection between the moral and the ideal with the natural event. I will talk about this further tomorrow, in order to bring these reflections to a small conclusion for the time being.