# Freedom of Thought and Social Forces

## GA 333 — 22 July 1919, Ulm

### 2. The Knowledge of the Supersensible Human Nature and the Task for Our Age

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

If you do the exercise every evening of going through your day's experiences, visualizing them very clearly, so that you always have an overview of your day as per the exercise, then everything you remember becomes more firmly rooted in your soul than would otherwise be the case. And then one can try, to put it in trivial terms, to do the exercise that consists of consciously taking control of the discipline of one's habits, the discipline of one's own self. Just consider how we change from eight days to eight days, from month to month, from year to year, from decade to decade! Look at yourself, at your state of mind today, and compare it to how you were ten, twenty years ago. You will see that the human being undergoes a development. But the human being develops unconsciously, life develops him.

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

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

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

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

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

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

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

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

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

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

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

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

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

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