Reviving Dead Thinking Through Moral Cosmic Evolution

GA 198 — 28 March 1920, Dornach

Third Lecture

If we want to understand the human being in his relationship to the world, we must always bear in mind that the whole reality of the human being contains, on the one hand, everything that, as it were, shines forth from prenatal life, that is, the life that the human being has led between the last death and this birth in the supersensible worlds. This life is naturally of a completely different nature than the life that is led here through the senses and through that will that is bound to the physical organs of man. But this prenatal life does play a part in our earthly life. Regarding this prenatal life, one must ask oneself the question: to what extent does it play a part in this earthly life? One must think of some kind of conclusion to this prenatal life. We must think of some kind of conclusion to this prenatal life. Perhaps we can gain a picture of it through some kind of comparison with earthly life, a picture that arises from spiritual contemplation of this prenatal life. This picture can perhaps best be gained by first thinking of the end of physical life on earth.

What I am about to say now, I say only to give you a picture, because the actual facts on which this picture is based come from spiritual research, from spiritual insight as such. When a person passes through physical death, when his higher organization withdraws from the lower organization, then the corpse remains behind and this corpse is then surrounded by the ordinary earthly laws, while he, let us say, lives on within the whole earthly organization.

What the human being goes through when he enters the sensual life from the supersensible life is to be imagined similarly. From the moment of conception or birth, the supersensible life stands behind the sensual life. This supersensible life is not at first such that man can develop a full consciousness in it. It is filled with the state of consciousness that is a dull, dark one, which man here on earth only goes through between falling asleep and waking up. It can be said that the supersensible nature of man always returns to the region in which man is between death and a new birth when falling asleep. But it is always dull when man remains in this time between falling asleep and waking up. In a sense, he does not live fully consciously in this state. But it is precisely this state of not fully conscious life in his self, into this state man has come by descending into a physical organism. And this dulling of consciousness, this inner darkening of consciousness, that corresponds to the approach to death in the physical life for the time between death and a new birth. Man, as it were, dies for the supersensible life when he moves towards birth, and he then also hands over to human life a kind of corpse. Just as the physical man, when he dies, hands over to earth a kind of corpse, so the man also hands over a kind of corpse to this human life here on earth when he is born. And this creature that we then carry within us, which is, as it were, dead to the supermundane life, is actually our ordinary thinking life, the thinking life that does not allow itself to be fertilized by the supersensible world, by imagination, by inspiration, by intuition.

Thus we can say: In our thinking we actually carry around with us the corpse that we took with us from the supersensible world. That is why this thinking is so very poorly suited to grasp the dead world, because it is actually the corpse of our supersensible being. We must realize that in our thinking we have the only conscious remnant of the supersensible world, but that it is a dead creature, just as it lives in us as thinking. We do indeed carry the dead supersensible world around with us in our thinking.

Now, in every physical human life here on earth, this dead thinking would not only lead to physical death, but also to the death of the soul, if this dead creature were not revived during life. Yes, it is revived! And it is revived by the fact that in our soul life, alongside thinking, the will is activated, as it were in opposition to thinking. The will is that which emerges from our entire organization, from our earthly organization, in order to enliven our dead thinking. And our earthly life is basically the lasting connection between dead thinking and the will that is reborn in us during each earthly life through our life's journey. This will is always being reborn. It then leaves its remnants behind when we pass through the gate of death. And when it is exhausted in the supersensible world, then thinking becomes dead again, and then it must go down again into the physical-sensual world. You see how we human beings are indeed a twofold creature in this respect, how we carry within us the remains of prenatal life and how, due to our organization, we have the young life of will, which must connect with the aged life of thinking, and which we then carry through the gate of death.

The physical expression of the human organization is entirely appropriate to this psychological structure of the human world. On the one hand, the head organization clearly shows anyone who wants to study it impartially that it is a kind of end organization, the most perfect product of the evolution of humanity, but also one that is coming to an end. In the head organization we have the human organization that is constantly wrestling with death, which is completely adapted to dead thinking. In contrast, in the organization of the rest of our human organism, we have that which is adapted to the organization of the will that is always born young. Therefore, everything that is connected with our head organization points us back to the past; everything that is connected with the rest of our organization points us to the future, points us to the future in a physical sense, and also points us to the future in a physical-spiritual sense. Our head is the metamorphosis of the rest of our organism from the previous incarnation, naturally in terms of forces, not physical substances. And the rest of our organism is transformed into the metamorphosis of the head for the next incarnation. This is something we have already explained here several times.

As a result, we as human beings are always confronted on the one hand with that which is more imbued with the life of ideas and which is more organized towards death. From this arises everything that urges us to develop insights. The more perfect a person becomes in their development on earth, the more dead their thinking becomes, so to speak, the more dead their head organization becomes. He will look more and more with this organization at the world that spreads around him, will try to understand this world, but he will also, if he does not want to lose the consciousness of his human dignity, have to look within, at what arises as newly born will and what holds up the moral ideals to him, what holds up the ideals of his actions, of his deeds, to him. But because man is split in two in the way I have indicated, the conflict arises between the world of natural necessity, which he tries to grasp intellectually, and the world of morality, which then elevates itself to the religious and which finds no points of reference to unite with the world, with the world picture that comes from knowledge of nature. This discord has been carried to the highest degree in our age. Just think how, after their knowledge of nature, people today reflect on how the earth was formed out of the primeval nebula, purely through natural causality, and how man also came into being in the course of this earth's development, and how this will then take millions of years. Man is enmeshed in this natural causality according to his physical organization. His moral ideals arise from it. He would like to found a world on the basis of these moral ideals. But what can he think about this moral world when he has to look at the end of the development of the earth, which will fall back into the sun like a cinder, with all that is on it? He must ask himself: What then is the actual state of all that is set up as moral ideals when this moral world has no basis in natural necessity, when it is, so to speak, only the smoke that rises from the processes that result from natural necessity?

This conflict weighs very heavily today on those people who have unbiased and internalized ideas about the world. Only a certain levity of life allows people to look past this conflict in life. But there is no way of overcoming this conflict in life other than genuine spiritual science. Natural science, to which people today particularly surrender as an authority when it comes to knowledge, shows that what is the beginning and end of the earth can be calculated: a formless cosmic fog is the beginning, the end of the earth is bleak, and an episode in between is people living in moral, ethical, and moral illusions. But that must be so during our incarnation on earth. The moral laws, as we experience them in our earthly humanity, are not the same as the laws of nature. If they were such laws, we would not be able to organize freedom within us. If freedom were driven like any natural process, you would not be able to develop freedom within you. It is precisely the fact that the organization of the earth is called upon to integrate freedom into the human being that makes it necessary for man, through his own inner being, must look up to the world of natural necessity that surrounds him, and can only absorb into himself the moral ideals, which are not laws such that nature would also carry them out. What we have in our world view of nature does not guarantee that what we want to establish as humanity and world in our moral ideals will be carried out.

But as things stand now, they will not always stand. They will not always stand in such a way that the world of moral ideals and the world of natural necessity stand in stark opposition to each other. After all, the earth is coming to an end, and from the spiritual-scientific point of view, as I have often explained here, this end looks different from the end that the knowledge of nature calculates. This end of the earth will come about when the periods of time have played themselves out that we can imagine correctly by looking, for example, at the period of time that preceded our period of time, which began around 747 BC and ended around 1413 AD. So now we are living in the year 1920. A period of time will occur that will again last as long as this period; that is ours. Then two more will follow, and if we survey these periods spiritually until the next end of our cultural periods and then imagine that something is added that is connected to even larger periods of the length of the Atlantic period, we certainly arrive at an end of the earth that is small compared to the millions or even billions of years that are calculated by correct but unrealistic calculations of natural science.

But when the Earth draws to its close, the relationship between the world of moral ideals and the world that enters into today's human perception will be different. The moral laws and the physical laws will move closer together. Now we live in an age where the two are separate. The spiritual researcher can already perceive how they are drawing together, how, for example, what is experienced in spiritual worlds is already having effects that last just as long as the effects of nature do. A uniting of the spiritual laws of morality and the physical laws of natural phenomena is perceived by the spiritual researcher, and he can see how, at the end of the earth, the whole development of that which goes through this end of the earth and goes to a next planetary embodiment will experience a union between the world of moral ideals and the world of natural laws. The moral ideals will become as the laws of nature are today, and the laws of nature will become as — by drawing near, the two — as the moral laws are today. The world of morality and natural law will not be a duality at the end of the world, but we are going through a period in which the one will be a unity. In this unity, many things will be bound and many things will be loosed that today are thought to be unbindable or unloosable.

The spiritual researcher is confronted with very special things, and I do not want to shrink back from developing such things in more detail, especially at this point, even if it means greater opposition from the outside world, which understands and wants nothing of what is being done here. But it is of no use to become callous to what is to be cultivated on anthroposophical soil. We must fight through what is formed by the fact that so much in the present world fights against a genuine striving for truth. From the point of view of this question, the spiritual researcher is also opposed to all the terrible things that have happened in the last five to six years, for example. We have really experienced things that have never been experienced before in the whole of human evolution, especially not experienced in such a way that knowledge of nature was used to destroy so much. Of course, much has been destroyed in the past; but that was all a trifle, because knowledge of nature was not there to cause such destruction. Just think how enormous areas of the earth have been simply shaved away for long, long times by covering the earth in concrete or the like. Just consider what human 'art' has been able to do in these five to six years to destroy what nature has created into the insubstantial. One need only strike this note and one points to something tremendous, but it also confronts the spiritual researcher in a significant way, in a tragically significant way. What actually goes on in the mind of today's materialist when he looks at these things? He sees the end of the earth when entropy is fulfilled, when everything is transformed by the heat death on earth, when the earth is close to its physical end. Then other people will have lived long ago who in turn dreamt of other moral ideals. But what has been concreted in for the destruction of nature, for the destruction of human creativity and so on, is insubstantial.

The spiritual researcher cannot go along with this realization of the materialist, because something else presents itself to him. He visualizes the moment of the end of the earth, when natural laws and moral laws form a unity, when that which man has morally accomplished, or, let us say in this case better, has immoralized will continue to have its effect as natural law, so that at the end of the earth there will come a point in time when the end of the earth is there, when the earth passes through other stages of formation, but when natural laws and moral laws are one. And then it passes over to the next planetary embodiment, which I have called the Jupiter embodiment in my “Occult Science in Outline”.

There will again be periods of development; but there will no longer be the mineral kingdom, there will be something else in the place of the mineral kingdom. We human beings will not carry within us the inclusions of the mineral kingdom, but at the bottom the inclusions of the plant kingdom, and what has happened in the way of morality or immorality, what has been taken up from the working of nature, will work its way over. And just as in our fifth earthly period, in the fifth earthly period, what we have seen as horrors wafting over the earth have happened, so, after these horrors, that is, the impulses for them, will be taken up by that process, which will be on Jupiter, a natural-moral process, a moral-natural process, so that what has developed in this fifth period of time will recur in the third period of time on Jupiter at a different level.

What will confront humanity in this future from the natural configuration of the next, the Jupiter period of the earth, will be what will then be natural processes. But they will be natural processes. They will be countered by the plant kingdom, which will then be the lowest, by what we can call poisonous plants of a vegetable nature. This has been sown through these last five to six years, which is a poisonous swamp material that will rise, that will grow into the period of Jupiter that will arise from this earthly existence. It is not that the moral or the immoral will pass away; a unity of effect is forming between the moral and the natural law, and that which has worked in terms of moral or immoral impulses in the whole of humanity will be carried over. I would like to say that humanity now has the choice of remaining thoughtless about the great interrelationships in which it is actually involved as humanity, living in the earthly human existence like a stupid animal and thinking: There are the laws of nature, according to which we calculate that a Kant-Laplacean world view corresponds to the beginning of the earth and a heat-death-like state caused by entropy corresponds to the end of the earth, that basically we can do whatever we like, yes, that we can murder millions: when heat-death has occurred, then they have simply been murdered along with us, and the impulses that led to their murder have no significance beyond this heat-death. Man must believe such things because of present-day materialism; but then he lives like a stupid animal. He lives so that he gives no thought to his connection with the whole of cosmic existence. That is the danger today, that man is losing the ability to think about his connection with the cosmic existence. Then insane ideas arise, such as the Kant-Laplacean theory or that of the heat death of the Earth; whereas in fact the Earth is an organization that had its beginning in an age when the moral and the natural law were one, an organization that will find its end in a period when, again, the moral and the natural law will be one. If one does not broaden one's view beyond the immediate present to that which only spiritual science can teach, then one lives just like a stupid animal. Only by allowing one's view to be sharpened to the point where spirit becomes matter and matter becomes spirit, so that they form a unity, only by this means does one come to an awareness of human dignity, that is, to the consciousness of the connection between man and all cosmic forces, which are neither one-sided morality nor one-sided natural law, but are such that morality itself forms a natural order, and the natural order itself permeates morality.

These are also the moral reasons why it is necessary for man in the present time to broaden the horizon of his knowledge. If he does not broaden it, he narrows himself down to an understanding of the world that can only be exhausted in that which cannot go beyond the dualism between the moral conception of the world and the conception of the world in terms of natural law. But in so doing, man narrows his view of the world to such an extent that it is impossible for him to truly understand himself in his entire being.

From this you can see that it is not really a matter of curiosity for knowledge that should be satisfied by what is done in spiritual science, but that there is a moral necessity for the spread of spiritual science. For what has guided people up to their present state has precisely produced the fact that today man cannot grasp how the moral world order and the physical world order are interrelated; they cannot penetrate each other today because man is to become a free being. But man must look at the nodal points of the world in such a way that in them the natural order and the moral order are one. It is basically a terrible thing when today, of all times, it is calculated how our earth would have begun from purely physical conditions, and how it would end up in purely physical conditions again. One should not believe that the traditional creeds, in the form they are, save man from this decline, as it is indicated in the words I have used today. It is these traditional creeds that have made the spiritual more and more abstract and have given rise to dualism, which has brought it to the point that man hardly feels the need to seek the bond between the natural order and the moral order. If he seeks it today, if he seeks it with all his heart, then he can only find it in spiritual science, which points him to the end and the beginning of the earth as the nodes of world evolution where the moral becomes natural and the natural becomes moral.

But then, in fact, all that surrounds us and into which we are integrated is interspersed with moral responsibility for us. We human beings, after all, to a certain extent, live through the image of the whole organization of the earth by having successive embodiments of life in our earthly existence. We live successive earthly lives in that we always seek to balance between birth and death that in which we lapse into one-sidedness between birth and death, seeking balance between death and a new birth. We oscillate back and forth between the life of the senses and the supersensible, seeking balance, and at the end of our earthly existence we will pass through a world that is very similar to the supersensible world, but where everything supersensible will take on the supersensible form that we have developed into at that time.

In the scheme of the world, our thinking is older than our present-day sensory perception. This does not contradict the fact that our sense organs were laid down in the first earth embodiment that we can trace. But this sensory perception, as we have it now, has only developed during the time on earth, while thinking, which is very much pushed back in our organization, was already present during the old moon time, even if in images. The sensory-physical organization has only come into existence during our existence on earth, up to the organs that perceive the sensory, namely how our senses, as they are developed today, perceive it. And what we perceive with our senses today, is that as fleeting as it seems? Yes, you see, man thinks. He looks at the green plant today, he looks at the red rose today. He thinks what is happening between his sense organs and the outer world as a passing thought. It is not a passing thought! It leaves an effect on the whole human organization. It does matter what you have focused your senses on. It is all contained in your human organization, and the entire scope of your sensory perception is seen in the impressions of the etheric body when it passes through the death of the earth and is taken over into the supersensible world in the astral impression. And that which is thus carried by us through death here on earth accumulates and we then carry it further over through this state of the end of the earth. Certainly, we carry nothing of our flesh over into the Jupiter period; but we carry over very much of what the effects of these perceptions are. This is already being prepared in the colorful images we have between death and a new birth, but it will undergo a significant intensification when we live through the state between the earth and Jupiter, which will be a moral-physical and a physical-moral state; through this we will be able to carry that which will become organized in us by our perceiving with our higher senses. That which is being organized within us is capable of passing through a world that is moral-physical and physical-moral, where natural laws are ideal laws and ideal laws are natural laws.

When we look at a rainbow today – and I know that I am speaking only comparatively and that any seemingly trained physicist can correct the way I use it, but that is not the point here – when we look at a rainbow today, spreading a large spectrum before us, the color floating in space appears before us separately. Something similar also forms when we do not see a rainbow, but when we just look at something that evokes the sensation of color in us; but something similar to what objectively forms out there when the rainbow appears to us , something similar happens in us with our etheric body and prepares for that body, which is now colored but then condensed, the transition between the earth and Jupiter. You see, at this point in spiritual science, man today can attain an inner consciousness of the unity of the moral and physical worlds, whereas otherwise the moral and physical worlds fall apart for today's materialistic consciousness. It is morally imperative that spiritual science be spread. For what human morality is evaporates and virtually vanishes if the physical world view alone were to prevail. Once one sees this, it is indeed bitterly disappointing, but the cause of this must be fought with all severity when one sees how people who claim to want to cultivate the spiritual life of humanity are fighting against this necessary, morally necessary cultivation of spiritual life.

There are always new examples of this “clean” fight. A particularly cute one has recently emerged. It ties in with – I don't know which side the things are always being talked about – it ties in with what Dr. Boos had said here about collecting trust notes. It is not for me to talk about this matter; but a supposedly good Christian paper in the local area finds it necessary to emphasize that this whole story is in turn a terrible danger for Swiss national identity. I would like to know whether the person who believes that Swiss national identity is particularly strong really believes that it will be shaken if anthroposophy is practiced? But you see, Swiss national identity is said to be in danger, and it is written about in such beautiful words: “As one can see, the anthroposophical cause stands on shaky ground. A secret circular, the mask of which we have torn off, is supposed to pave the way for Dr. Steiner's work, to make the authorities of the whole of Switzerland favorable to it, yes, to ensure that the immigration of foreign elements is not prevented. What does society care about our terrible housing shortage, what about the disastrous influence of this foreign race on our noble Swissness. They are turning to the Swiss people for help in destroying Swissness."

Now, it is pointed out that it is bad that non-Swiss impulses should play a role here. But now follows a sentence that neatly adds to the whole thing, which raises the question: where does the right come from to make this accusation of supposedly foreign impulses? It says: “For us Catholics, the position is clear. We have received word from Rome that no Catholic, directly or indirectly, may assist this new sect. We therefore consider it our sacred duty to alert wide circles to the new peasant catchers.”

These people, who want to save the Swiss people from foreign influences, get their influences, to which they point with their whole clenched fist, not from Bern or from Zurich from the Swiss people, but from Rome! Strange logic? You see, that is the logic of today. That is how people think - but without realizing it. And they don't realize it because our education, which comes from our educational institutions, allows such thinking. Those people who write this know what they want with it and that is why they can write such stuff. But numerous other sleeping souls, they first have to be made aware with harsh words that such follies are simply accepted today as logic and they are not recognized as follies. They are the hallmarks of the drowsiness of souls today. That is why it is so necessary to keep pointing out in no uncertain terms that souls should wake up, that they should look at what lives in our mired thinking, what things one is allowed to say today without the drowsy souls realizing that it is also a common nonsense in terms of logic.

This also shows us from another side the moral necessity that should spur us on to be a real support for spiritual science, not to continue sleeping, but to wake up and be a real support for spiritual science. You will find the logic that people here are counting on not to notice practiced everywhere in scientific books today. Go through the hypotheses, go through all the stuff that today forms the Kant-Laplace delusion for the faithful followers, then you will find in all of this the reason why people are still allowed to fool humanity with such things today. Look for it in the supposedly exact scientific hypotheses and theories that have been characterized here in recent days. Look for it in them. They force people to send young people to these universities where they are taught experimental knowledge, but their thinking, their whole soul life is thoroughly “de-logicalized”. And people do not want to look at the necessity that spiritual life must indeed stand on its own in the threefold social organism. People do not want to look at the evidence that can be seen everywhere. It must be said: It will not take long, because the powers that be, who use all means to count on people's illogicality, have good ground today. And if those who understand a little of what needs to be done continue to sleep, then it will come to pass that, for the time being, at least, the grave will be dug for European culture, and then a deliverance must come from quite different quarters.

I have often spoken here of the responsibility that exists for the various parts of European humanity. One should become aware of this responsibility. This responsibility is a great one. And it is not enough to think up all kinds of little remedies and believe that you can make your way with them. Today, we must recognize that our entire spiritual life is in need of renewal and that precisely this spiritual life cannot continue as it has developed into our times.