# From Central European Intellectual Life

## GA 65 — 10 December 1915, Berlin

### 4. The Human Soul and the Human Spirit

Anyone who regards spiritual science, as it is meant here and as I have been allowed to present it here for years, as something that is very far removed from ordinary human nature, in the ordinary life of man, something strangely remote, alien, and, as it were, otherworldly; who sees in spiritual research something that can only be acquired through special, extraordinary gifts, not accessible to ordinary human nature. In contrast to this, it has been emphasized time and again: spiritual science wants to be nothing more than the genuine continuation of the natural scientific world view for the spiritual realm, insofar as this has found its methods in more recent times, which, in relation to the research of material, external sensory phenomena, has led to previously unimagined results and successes. The difficulty in understanding the whole attitude and intention of spiritual science lies in the fact that, from the point of view of the present-day world-view attitude, it is difficult for man to realize that this spiritual science basically wants nothing more than to inner human thought and other soul experiences in a similar way, through purely inward processes, as certain external manipulations, certain external actions are refined and developed in the scientific experiment. Just as the scientific experiment, through which nature is to be coaxed into revealing its secrets, is basically nothing more than a refinement, in a certain sense an elevation, if I may use the word, of activities that are otherwise also carried out with external material things, which are only carried out in a certain, let us say, methodical sense, so that through their combination nature reveals its secrets to the human soul. Just as the scientific experiment is nothing more than a continuation, so to speak, of the external activity of man, so too is spiritual scientific research nothing more than a continuation, let us say, a refinement of what the human soul accomplishes in the ordinary course of life and in ordinary science in terms of thinking and other soul activities. The first difficulty is that the path from one to the other is not always sought in the way I indicated here eight days ago.

The other difficulty is that, when it comes to the results of natural science, people accept much more than they realize, and what is presented to them, if they find it plausible according to their common sense, even if they do not apply the methods themselves and cannot carry out the experiments in the laboratory or in the clinic. There is no desire to seek everything out directly, but to accept with common sense what the researcher has to give, who has familiarized himself with the methods. In relation to spiritual science, the researcher has no choice but to follow the same procedure as in natural science. He gives of himself in the same way, out of the same line of thought, that which he now researches so objectively through intimate inner soul processes, as the secrets of nature are researched through experiments. And he also counts on the fact that approval will come through common sense, which speaks for what the inner experiment, as I expressed myself eight days ago, has to give. Now, however, in the face of the results of spiritual science, in the face of the secrets of the course of development, of the destinies of the human soul, there exists in all men the desire not only to accept the results of research, but also to more or less investigate for themselves that which they are supposed to consider correct in this field. The paths that the soul can take in every human being, and which are indicated, for example, in my book “How to Know Higher Worlds”, do indeed offer every human soul the opportunity to convince itself and to verify within itself what the spiritual researcher has to say, by experiencing these intimate, inner processes in the soul. But these paths must be taken. And although many people repeatedly take this path, the subjective difficulty arises for the human soul that these paths are not easy, but are found to be difficult by the human soul, so that it loses patience after the first steps, or at least does not have the inclination to take them with the same conscientiousness with which the natural scientist prepares an experiment. And in all this a certain faith speaks in the human soul, a faith that is a prejudice compared to real spiritual research; but in human life it is prejudices that decide in most cases. Faith arises that the human soul, just as it is, if it only reflects a little, if it only develops a little those habits of thought, experiences and lives out those mental processes that are so immediately given in life, then it must come to realize what the secrets of inner human nature are. One has the feeling that it should not be difficult to recognize the most mysterious thing in the world, in the outer world, the human being himself, in his essence. One has this feeling that it should not be difficult. In order to recognize the inner workings of a piece of clockwork, one allows oneself to study the things. In the face of the most complicated, the most mysterious thing in the world of the senses that surrounds us, human nature, one would really like to believe that everyone can recognize the full truth about the nature of man without first preparing for a certain point of view, without first going through an inner journey of the soul in order to recognize one's own nature. One might think that it would be quite good, comfortable, perhaps even beautiful, if it were so, if one needed no preparation at all to explore the human being. But in contrast to this, one can only say: It is just not so, but to explore the human being in his innermost nature, the paths of spiritual research are needed. That is a truth. And whether or how the human being comes to terms with it is not considered in the face of this truth. Man must first acquire the means through a preparatory path, through which he can reveal his own secret.

And yet, the starting points are by no means a secret. The lecture eight days ago was already able to show this, and today I would like to return to the fundamentals with a few words. Every human being thinks in life, develops his thinking further, when he dedicates it to scientific use. Thinking and imagining is an everyday inner activity of the soul. The only thing that matters now is to face this thinking in such a way as one does not face it in ordinary life and in ordinary science, in order to explore the ways of the spiritual. In ordinary life and in ordinary science, people form images, concepts and ideas in order to use them to depict something external. And he is satisfied when he forms something external in his ideas. He rightly calls this the truth for ordinary life and for ordinary science, that he can form ideas that depict an external reality for him, visualize it inwardly, and allow him to relive it inwardly. Now it has been pointed out that where this ordinary thinking of everyday life and also the thinking of ordinary science ends, only that which is necessary for the exploration of the spiritual life of man begins. That is to say, the thinking, the same thinking that is used in everyday life, has to be experienced inwardly and strengthened inwardly in a different way than it is experienced and strengthened in ordinary life and within ordinary science. As I have indicated, it is strengthened by that inner process which, so to speak – the word should not be misunderstood – represents the inner, intimate, purely mental experiment, which at least initiates it through the process that one calls real meditation – if it did not sound pedantic, one could say 'in the technical sense of the word'. In this case, thinking is done in order to strengthen thinking inwardly, to experience the process of thinking. We do not usually experience it. We believe we experience it in ordinary life or in ordinary science. We do not experience it there. We have it, we handle it, we apply this thinking; but the soul is directed towards the outside world, towards something real besides thinking. The point is to be able to pay attention to thinking itself. But to do that, it must be intensified. That is to say, it must be driven in the way it is driven in the sense of meditation, in that one sets thinking in motion, not in order to visualize something external, not to revive something external inwardly, to depict it, but to experience inwardly only this process, this process of thinking, and to look at it in the experience. That is what matters. And for this it is necessary not to abandon oneself to the soul processes of ordinary life, but through inner arbitrariness, out of complete free will (I am here giving the fundamental principles; the details can be found in my book, How to Know Higher Worlds) — easily comprehensible images are introduced into the thinking, images that can be relied upon not to conjure up all manner of inner reminiscences and obscure the clear experience of the process; ideally symbolic images that are not intended to represent anything external, that are not meant to serve to visualize something external but only to set thinking in motion and in motion and thereby to strengthen inwardly, so that one does not merely practice this thinking but experiences it inwardly, that one now really experiences oneself as an inward thinker, just as one otherwise experiences oneself inwardly in one's muscle feeling.

If one pursues the development of the soul in this way on one side, one arrives, as I have described, at a certain point that represents a significant, even a shattering inner experience. And I will once again characterize how this experience makes one relate to human nature in a completely different way than one usually does in life. It is completely in agreement with the scientific way of thinking, even taking it to its furthest conclusions, and with the spiritual-scientific view. Within the ordinary thinking that one does as a person embodied in the sense world, one needs an organ for this thinking. And not only that, but every time we think, there must first take place an inner process that cannot be incorporated into thinking, or even into consciousness, but must precede it. Thinking can only take place when it has been prepared internally, by the organs. So that every time one thinks, two things happen: a process of which one is unaware, which first prepares the organism, the outer body, so that those processes take place which then come to consciousness as a thought, as an idea. By meditating, by concentrating all the powers of the soul on a particular idea, as it were, by concentrating them, holding them in the thought, not allowing the flow of thought to flow as it does in ordinary life, but holding the thought in, that is, stopping the thought, and now thinking not to depict something external, but to sense one's inner thinking, to sense the process of thinking — by accomplishing this, one notices inwardly: what one has actually done so far as thinking, how one has engaged in thinking, that ceases. One does not emerge from a clear conception of consciousness, one does not enter into a nebulous state; but this thinking, which is carried forward in its flow by the process of the outer world, ceases as such. One enters into an inner experience that initially brings one much more together with oneself, that leads one into the process that is pre-thought, that first prepares our body so that we can unfold thinking. You come down below the thinking. This cannot be proved in any other way than by direct experience. The thinking that one has in ordinary life seems like a river flowing towards the sea. Now you know: now you are in a deeper layer of being, now you are in the process that you cannot experience in ordinary life because it must precede thinking.

This process, however, if it is continued with patience, persistence and energy, as indicated eight days ago, leads far; it takes less time for some people, for some people years, although the individual exercise should not be exaggerated. This inner experience leads to experiencing what lies in thinking, not just thinking about it. This means experiencing thinking not as it reflects something external, but as it is formed within the human being, how it first takes hold of the organism and is shaped within the human being. At first, one does not know what this inner experience actually means. One feels, so to speak, as if one were coming down from the ordinary soul life at this or that point into a world that one has not known before. But then one first becomes acquainted with the significant result of what lies as a living force in thinking and what preceded the formation of our physical body, and preceded above all everything in human experience that one remembers back to in later life, all the way to birth, to conception and further back. That is to say, one learns to recognize oneself as a spiritual being who does not live in us in order to use the organism as an organ for perceiving the external world, but as a spiritual being who, before our birth, or, let us say, before conception, shaped that which, from the human spirit, from the human soul, must be shaped on the human body. One learns experientially to recognize what is formed from that trinity, which results from father and mother, but also from what lies beyond the line of inheritance and comes down from the spiritual world to connect with what is given through the line of inheritance. For this, it is only necessary to deepen the process of thinking, to inwardly strengthen the process of thinking. One can be led — of course not by ordinary thinking — to the intuition — for it must be an intuition — of that which has preceded our birth or our conception, which comes down from the spiritual world to connect with the physical body, which is given by the current of inheritance, in the physical world. Anyone who demands proof of this would first have to familiarize themselves with the nature of all ordinary proof. Facts cannot be proved at all. Just imagine that no one had ever seen a whale. No one would ever be able to prove from any zoological knowledge that a whale exists. There is no way to lead from any concepts and ideas to reality if the process of concepts and ideas is meant to be as it happens in ordinary life. And so, on the one hand, it leads us out of the world in which we live between birth and death and into the world from which we came when we entered our physical embodiment and into which we pass when we go through the gate of “death.” Thus the path that leads out of this sensual world into the spiritual world on the one hand, leads through a special inner development, a special inner handling of thought. And here it must be said that although spiritual science in its whole attitude, in its whole position to the world, really works out of the spirit of the natural-scientific attitude, there still arises that difference from ordinary natural science, which is conditioned by the fact that natural science is directed towards the outer world and that spiritual science wants to do the same for the world of the spirit that natural science wants to do for the outer world. In spite of the complete harmony, a difference – not an opposition, but a difference – emerges, which could be characterized from many sides, but for our purposes today it can be characterized in the following way: For ordinary life and ordinary science, what we accomplish in thinking is the final result, that which we want to arrive at. By working in thought in outer reality, we arrive precisely at that which we want from outer reality. All the activities that we apply to the knowledge of the outer world and of life in this outer world, insofar as they are soul activities, are only preparation for the spiritual-scientific path. In outer science, in the outer world, one thinks in order to arrive at the result of thinking. But this thinking, as practised in the outer world, only prepares the soul so that, through this thinking, the soul comes to a point of inner experience where it encounters the spiritual world. So everything that outer life can give us in terms of thinking, thinking power and the results of outer science is used differently in spiritual science than in ordinary life and ordinary science. It is used in such a way that it only forms the thinking, the thinking side of the human spirit and soul to a certain point. What is the result in ordinary life, in ordinary science, is a living preparation for spiritual science. And what then emerges as fact, as I have just described in the most elementary way, does not come during the effort. The inner effort is only to lead the soul to a certain point. There one still remains basically in the area of ordinary life, as long as one makes an inner effort, as long as one is in meditation. Only then, when one has just carried out the effort, when one has now let it have an effect on the soul and then again suppresses and quietly waits, the spiritual scientific results come. They can only appear as spiritual facts, for the vision of which one has prepared oneself by creating the inner spiritual eye. Just as nature produces the eye in the human organism, so that it may look out upon the outer world and receive light and colors, so man, through all his thinking and all the inner efforts of his soul, works toward meeting that which is to and must come to him from the other side. Inner revelation, inner approach to the soul must be what confronts one as a fact of the spiritual world. That is one side.

On the other hand, one can say that it is just as intimate an inner experience of the will as that which I have described was an inner experience of thinking. In ordinary life, one performs actions that arise from impulses of will, from wishes and desires. But one does not pay attention to the fact that there is something special in this will. That there is something special in the will of man comes to one when one withdraws from life, even if only for minutes, in meditation, and looks at how one has willed; when one inwardly directs the soul not to a willing that passes into the outer action, but to an inward beholding of the willing. Incidentally, anyone who performs their thought meditation in the right way will automatically come to this inner contemplation of the will. For meditation, in so far as it is also just a placing-in-the-middle-of-consciousness of a thought, is at the same time an intimate summoning of an inner volitional process. One experiences the volition in such a way that one is inwardly together with it. Through the intensification, through the strengthening of that which has already been called meditation for the previous soul experience, it follows quite naturally that one learns to direct one's attention to the inner process of willing in such a way as one never directs it when the willing simply passes over into outer action, because there one directs one's attention to what one wills in the outer sense world. But one must direct one's attention to a volitional process, insofar as the essence of this volitional process takes place within the soul. It must again be a very intimate process. And it is precisely this volition that one recognizes best of all in the meditation process itself, if one really experiences the meditation process only inwardly. And then it turns out that by doing this again and again with inner perseverance and energy, one finally comes to a point where one discovers an inner observer within oneself. It is difficult to express this, because it is so far removed from ordinary thought habits that it seems as if one is speaking of something terribly fantastic, whereas one is speaking of a reality that one really comes upon. Thus one discovers an inner man in oneself, who continually looks at what is going on in our volitions, in our whole volition, an observer of whom one is unaware in ordinary life because one does not direct one's attention to him. Not a thought, but a real being is constantly watching us and is in our will. Just as we relate to the things of external perception with our thoughts, so something in us relates to our will. What color and sound are for the senses and for the consciousness that perceives the external world, that is our will for an inner observer. There is an inner observer in us, for whom we provide the material for observation in our decisions of will and in our executions of will, just as colors and sounds provide the material for observation for us in the outer world.

It is difficult to talk about these things because one believes one is talking about something imagined, whereas one is talking about something that, when the soul has prepared itself, comes to meet it again. This higher consciousness is now such that one really goes through the most harrowing experience in the soul: one comes out of everything in which one is connected with the ordinary life of the soul, as if by an inner leap, and is able to put oneself in the place of this observer, even if only for a moment, I would say. There are enough of these moments. One feels towards one's whole human being, as he stands in ordinary life, now in the same way as one usually feels with this ordinary human being towards the things, the colored and sounding things of outer nature. If one carries this experience further, then at a certain point in one's inner experience one realizes what it means to unfold inner soul activity that does not make use of the bodily organ, but stands face to face with this outer physicality as the ordinary person stands with the table or the chair or any other external object. To experience one's soul life outside of the body, that is what one can experience. And then one knows what life looks like when one passes through the gate of death, when one lives free of the body, even when the physical body is destroyed. It is an inwardly vibrant soul life that then passes over into the spiritual world in order to live through the spiritual world and to take the forces from the spiritual world from now on. One gets to know these forces in their uniqueness, which are gradually the preparation for the soul being to descend to a new earthly embodiment after passing through the life between death and new birth.

Starting from what is present in the will of man, from what is present in thinking, in imagining, thus starting from the ordinary man, one arrives at the results of spiritual science. And these results of spiritual science are not something that the spiritual researcher has for himself. It is the greatest error to believe that the spiritual researcher creates anything new in the soul in relation to what is already there. Truly, just as little as the natural scientist creates anything when he studies nature, but only listens to its secrets, so the spiritual scientist creates nothing in relation to the inner life of the soul. He can only approach what is prenatal, what lives on after death, what the eternal powers of the human soul are, what the human spirit and human soul are.

Here again, I would say, a half or sometimes even completely selfish prejudice interferes with what the spiritual researcher actually wants to say. People say: the spiritual researcher can do something that other people cannot – and then they transfer this to his human value, they transfer this to his significance as a human being. But he has nothing in him that is different from what every ordinary person has in him. Because what he discovers as prenatal is always in human nature, and it does not become different for him just because he acquires knowledge of it. What goes out through the gate of death is present in the spiritual researcher as it is present in every human being. And the knowledge that the spiritual researcher acquires is no more real to the soul and spiritual existence of man than the knowledge of natural science is to the external world of nature. It would even be good if in literature dealing with such subjects certain words were not taken so literally that one inwardly, so to speak, scatters incense, as it were, and inwardly experiences something very special in one's feelings. Often, someone who can see into the spiritual world is called an initiate. But when the word 'initiate' is spoken, it is associated with something as if one were now dealing with a very special person. This should be avoided, but one should take things as they are to be taken in accordance with the descriptions just given. And the spiritual researcher himself is convinced: only the prejudices mentioned at the beginning prevent his results from being accepted just as they are by common sense, as the results of the chemist, the physicist and so on are accepted. For in principle there is no difference.

By developing thinking in the way it has been described, one comes to enter the spiritual world on one side. One encounters the prenatal life, the life of the human soul in the spiritual world, and from there one has a view of the spiritual world itself with its spiritual beings. This comes to one in such a way that one has a vivid picture of it. But one must realize that this vision differs from the perceptions, the sensations, the feelings one has in relation to the external sense world. Anyone who thinks that this beholding can be achieved by him in such a way that it is, as it were, only a foggy repetition of the beholding of the sense world, is completely mistaken. On the contrary, one must be clear about the fact that everything that makes the sense world just that is due to the fact that we behold it with our organs. Such colors as are in the outer sense world can only be perceived by an eye, such tones as are in the outer world can only be heard by a sense-perceptive ear. Nevertheless, one can speak of beholding, of spiritual beholding. One can speak of a soul eye, of a spirit eye, when one approaches the spiritual world from this side, to use Goethe's words, 'spirit eye'. The only difference between this kind of beholding and other forms of seeing is that in true clairvoyance one is always aware that one is evoking the vision oneself. Just as one is aware when writing that one is presenting as reality that which one has seen. But in this self-evocation, one follows an inner reality, a spiritual reality, just as one does not scribble something arbitrary when writing, but expresses an inner reality, albeit an inner reality that belongs to the outer world. This much more active, ever-present inner cooperation with the act of observation is precisely what distinguishes this – I now say: true – inner clairvoyance from the external sense perception that is given to us passively, that approaches us when we hold out the eye to it. But we also only acquire this ability to trace the spiritual world in a spiritual way when we have prepared ourselves so that the spiritual world comes to meet us as a result. Out of this experience the soul then draws the vision, and it has the need to do so because it corresponds to an inner urge to have that which otherwise lives and weaves as an experience, but is not yet reality, as a real picture before it.

And if you go to the other side, if you leave the world of the senses through the will, as has been described, and come to the inner observer who really accompanies you, but who is not observed because attention is withdrawn from him in ordinary life, then one feels: There is always someone within you who is watching you, who in turn expresses what you want, where you direct your intentions, what belongs to your sphere of desire, of will. But this watching now presents itself in such a way that one feels inwardly complicit with this spectator, this higher human being in the human being, this spiritual human being in the physical human being. One feels how he participates, how his doing is in everything, in everything. I called this inner participation an observer because it helps one to understand him; but he is not an observer in the sense of watching, but in the sense of participating. We feel the human being who passes through the gate of death even now in our body, if we bring ourselves to make him active in us in this way. But then we must call this inner activity, if we have called the other “clairvoyance”, “clairaudience”. “Mental ears”, to use a word from Goethe again, arise in the depths of the soul. One lives, so to speak, in a world of audible, spiritual vibrations, which one knows corresponds to inner reality. One knows that one is directly spiritual essence and can now enter into the “company” — to use this trivial word — of the other spirit beings that are in the spiritual world.

Now, however, when the terms “clairaudience” and “clairvoyance” are used, it must always be pointed out that it is precisely on this point that weighty and, I must even say, justified objections and misunderstandings arise against spiritual science. For with good reason — and I ask you to note that I say with good reason — the words “clairvoyance”, “clairaudience” and so on are widely disregarded and regarded as something that, in any case, does not can lead to a better knowledge of reality than ordinary thinking and imagining, but which, on the contrary, must lead away into all kinds of fantasies, all kinds of daydreams, yes, into a morbid way of thinking that is precisely the opposite of true reality. But here too, spiritual science not only stands on the same ground as natural science, but on the contrary: true spiritual science draws precisely the very utmost conclusions. And what has been characterized here in this context, and for which the words “clairvoyance” and “clairaudience” have been used, which are simply there, has absolutely nothing to do with what is often called that in ordinary life; I would now like to illustrate how this has nothing to do with it, perhaps in a far-fetched way.

By applying our thinking in ordinary life, practicing, practicing, we use our body for our thinking. How much of our body is not needed now. As I said, we will not consider the extent to which the nervous system is the organ of thinking. Now, in the lecture I gave eight days ago, I pointed out that ordinary thinking is connected with the fact that, from the moment we are able to think in life, a process of decomposition actually takes place in us, a process of decomposition in relation to subtle life processes. This is shown by spiritual science. I can only mention this today. I spoke about it in more detail last time, in the lecture eight days ago, but it will be explained in more detail in the following lectures.

Up to the point that one remembers back in life, a process takes place in the human being, and that is first in the prenatal period, before conception, in the purely spiritual world. A process takes place that aims at activities that, so to speak, build up the organism, that lie in the direction of the organism's life. Up to the point in life that we remember, this inner activity of strength, which is the not yet thinking thinking being, thinking power, ceases to build up the human being. From this moment on, it breaks down in man, actually perpetually carrying out destructive processes, which then add up and finally bring about the external physical death of man, which take the body of man away from his soul and his spirit. So that when we examine thinking from a spiritual scientific point of view, we find it bound to a process of disintegration, to a process that, when thinking proceeds as it does in ordinary life, breaks down. The breakdown must then always be replaced by thinking standing still in sleep. But the breakdown process is stronger, more intense, and ultimately slowly causes death, insofar as it is connected with those processes of the organism that are anchored in the organism of thinking. Of course, death is also connected with other processes. Thus, by developing this ordinary everyday thinking, we depend on our organization in such a way that this thinking is actually connected with a destruction of the organism. So what brings us death in the organism is connected with that which is the highest flowering of human inner experience for this world between birth and death.

This is an activity that must now be increased in the process, in the inner soul-searching that has been mentioned. Thinking through meditation and also the development of the will through meditation lead the human being to become independent of his body, to lift himself out of his body and carry out a special soul activity in which he maintains himself knowledgeably outside of his body and independently of his body. The “outside” is not meant so much in a spatial sense as in the sense that the person knows himself to be independent of the physical activity of his body. In the case of what in ordinary life is called clairvoyance, clairaudience and so on, which can intensify to the point of hallucination and illusion, there is now the disastrous superstition that one can thereby gain insights into the world that lie beyond birth and death. But through what is called clairvoyance or clairaudience in ordinary life, one cannot get to any processes or events in the spiritual world that lies beyond birth and death. For ordinary, everyday thinking, we have to destroy something that is a totality in our body, so to speak, and we have to destroy it to the extent that it lies in what we might call normal life activity. We place ourselves with our whole being in the environment and let it degrade by practicing and executing the thinking. In what is usually called clairvoyance or clairaudience, the whole human being is not confronted with the world, but only a part of the world is confronted in a morbid way, so that the human being does not go beyond thinking, but down; not rising into the supersensible, but moving down into the subsensible. Because he seizes less of his organ in this ordinary clairvoyance than in ordinary thinking, in this ordinary clairvoyance, thus because he seizes only a part of his organism, he comes to hallucinations, to illusions, which certainly also point to a reality, but to one that is less real than our ordinary sense reality, which we experience between birth and death. This ordinary clairvoyant with his supersensible clairvoyance, which must either be understood as something that must go below ordinary reality or else be misunderstood and lead to dreaming and fantasizing, to a morbid worldview, this supersensible clairvoyance is based on the fact that one sees less of the world than one perceives through the ordinary conception of the sensory world. One also leaves the world, so to speak, but in a morbid way; one limits oneself to something that lies below the reality of ordinary experience. And this hallucinatory, illusionary clairvoyance is more closely connected to physicality, and now to morbid physicality, than ordinary thinking, feeling and willing.

Therefore, spiritual science takes the view that it is precisely with true clairvoyance, true clairaudience, that all these morbid forces that can lead people to supersensible vision are overcome. What the genuine spiritual researcher develops is not the same as what the morbid person develops when he becomes clairvoyant and has hallucinations, as it is called in ordinary life. It is precisely what overcomes the powers of hallucination in man, what eradicates all powers of hallucination in man, what kills in man all that leads to illusions. One comes to spiritual reality precisely by moving away from that morbid immersion in the lower-sensual, which in ordinary life is called clairvoyance or clairaudience. Therefore, what has been described here, which consists precisely in not diving deeper into one's own organism as in ordinary clairvoyance, but rising above it, becoming independent of it, and thereby seeing and hearing in the spiritual world, is a clairvoyance that, in contrast to ordinary clairvoyance, is an absolutely healing process. It can only be healing, can only lead to an intensification of all illusion-free human experience compared to the experience as it exists in the ordinary world of the senses. While the hallucinator, the illusioner, the one who is often called a clairvoyant in ordinary life, is a fantasist because he goes down into the subsensory, in the one who develops true clairvoyance and true clear hearing , it is only that his healthy view of life is so heightened that there is much less possibility of his being under illusion than in the case of one who merely enters the world with his five senses and his common sense.

This is the source of endless misunderstandings, because time and again what has been described as true clairvoyance is confused with what in trivial life is so often called clairvoyance, clairaudience and so on, but which is due to some defect in the physical organism. One can have such a defect or cause it oneself through all kinds of unnaturalness, in so far as it is also easier and more convenient to achieve what one confuses with what can be achieved through a further development of healthy human perception. It must be expressly emphasized that overcoming the sub-sensible behavior of the soul is precisely what is achieved in the very best way - much healthier than through common sense - precisely through true clairvoyance and true clairaudience.

Thus one can say: spiritual science is an exploration. It is not correct to speak of a further development of the soul, for it is an exploration of the deeper forces that lie in the human soul and in the human spirit, to which one does not direct one's gaze because one has not developed the spiritual ear and spiritual eye, the organ for it, and does not direct one's gaze towards it in ordinary life. It is a seeking out of the eternal forces of the human soul. And if one holds fast to this, then one comes to say the following, which, when expressed in this way, may be surprising, but which is a matter of course for anyone who sees through the actual facts. On the surface, spiritual science, that is, the real knowledge of the human soul and the human spirit, is still something that is regarded by the majority of humanity as a fantasy, as a reverie, as something nonsensical, to which just a few people can devote themselves, who have actually lost their common sense through something. Seen inwardly, seen in accordance with the truth, the spiritual researcher actually has no opponent in the world. And the strange thing about it is that the spiritual researcher asserts nothing other than something that, basically, every person agrees with – with the very slightest exceptions, which in turn are based on particularly peculiar states of mind. With a few exceptions, every person must actually agree with him – they just don't know it, they just believe that they cannot agree with him. That is it! Because anyone who is just aware that they go through the world thinking cannot in reality be more opposed to the spiritual researcher. Because everyone who goes through the world thinking shows that thinking means something in the world; he thereby admits that thinking is a process that takes place above the world of the senses. By thinking, we inwardly experience something that takes place above the world of the senses, that does not belong to the world of the senses, one could perhaps also say that it takes place below the world of the senses. One admits this in the moment when one thinks precisely. One simply does not admit it, and by doing so one is an opponent of spiritual science. One admits it in the moment when one realizes that thinking, even in ordinary life, could not develop an image of the external world if it were in this external world, in the sense world. For if thinking belonged to the sense world, it could no more make an image of the sense world than a flame can make an image of a candle. It is the product of the candle, but the product can never make an image. So anyone who, in this sense, wants to be an opponent of the spirituality of thinking would have to be an opponent of spirituality in general. Because thinking is in itself something above the world of the senses, because it is evoked through inner effort, through an inner soul activity, therefore not just through processes, which take place like the other bodily processes. That simply arises from the fact that one lets this thinking judge about the world of the senses. And by admitting that thinking does not arise out of the sense world, but that it judges the sense world, one already takes the standpoint that thinking as such does not belong to the sense world, that it is something spiritual. If one wanted to take the standpoint that it is not something spiritual, that it arises out of the sense world, then one would have to organize one's opposition quite differently. And only he who says, 'I do not believe that this thinking has any significance beyond the sense world, so I stop thinking,' can truly be an opponent of the spirituality of thinking. I do not inwardly strengthen myself to any thought, but I abandon myself to the sense world; then thinking must come by itself. Anyone who does not abolish thinking can never be an opponent of the spirituality of thinking, if he only really thinks correctly; if he only 'goes' with his thinking to the appropriate conclusions. In fact, in practice, all those who think are of this opinion. For any other opinion is not an opposition to spiritual science, but an opposition to oneself. One asserts something different from what one practices in practice. Anyone who exercises thinking at all thereby acknowledges that thinking is spiritual.

Spiritual science now accomplishes nothing other than to lift this thinking out of abstraction, out of imagery, out of the fact that it merely means something, and that the spiritual researcher thus lives into the process of thinking that thinking becomes an experience for him. And one becomes immersed in this same experience that one otherwise has in thinking, but to which one just does not pay attention, so that one does not realize that it is an experience. At the moment when one no longer takes thinking as in ordinary life, where it means something, depicts something, but takes it as one otherwise lives physically in the body, experiences the process of life - in that moment the spiritual world, spiritual entities, the truly spiritual world, creeps into the experienced thinking, and the other is a self-evident progression.

The spiritual researcher therefore needs to refer to nothing but what every person who practices thinking actually admits. For in what he admits, in the training of thought, the spiritual world is found. In thinking, man is already clairvoyantly immersed in the spiritual world, except that instead of living thinking, he receives thinking that is merely a reflection. Therefore, I can again express the comparison that has already been described many times. When one stands before a mirror image, one experiences oneself inwardly, but one experiences oneself in such a way that the mirror provides the image. Everything is in the mirror, except that it provides the dead image that is not experienced. It is as if one could conjure away the mirror image and now experience the whole pictorially within oneself. This is how it is when, in thinking, one departs from one's pictorial nature, which really relates to the experienced thinking like the reflection, and passes over to the experience of thinking itself. As I said, the spiritual worlds creep into thinking. The I, the deeper I, the spectator living within us, creeps into the inwardly formed world of the will in the manner described.

Again, every person who understands himself is basically a follower of spiritual science, also with regard to this volition. For anyone who does not admit that there is something in the will that is just as inwardly conscious as we are conscious in our ordinary physical thinking, anyone who does not admit that there is another, inward man within man, comes, through consistent thinking, to have to say to himself: If I deny that there is something going on in me that relates to me as my view relates to external nature, if I believe that the mere physical organism carries out my will, then I must draw the logical conclusion: then I no longer have to inwardly summon up a will; then I must no longer believe that I can take a step in life through an inwardly but must lie down and wait until my organism walks around in the world and does what I then need only watch. He, then, who does not so deny the volition that he lies down on the sofa and says: I deny the volition, it is anchored in the physical organism, — he believes in this inner spectator. And the next step is only a further development of this conviction, attained directly through true, healthy, inner contemplation, that this spectator is there. Hence the spiritual researcher comes to the realization: I do not really have opponents in reality. People are only ever opponents of themselves. In theory, through their misunderstood concepts, they do not admit what they admit in practice by living. The spiritual researcher simply expresses what lies in every human being's natural world view. And so one will understand more and more that the spiritual researcher expresses nothing other than what people actually unconsciously live as their tangible world view between the lines of life in their ordinary natural life, even if they do not express it out of misunderstanding. This will be understood more and more, especially in the face of spiritual science. Then spiritual science will no longer appear as something strange, but as the self-evident explanation and as the self-evident spiritualization that one needs for life.

And so, as spiritual researchers, we come out of the human nature that stands in ordinary life and is active in ordinary science in two ways. We come out on the side of clairvoyance, in the true sense of the word, as it has been presented; on the other side, in the direction of clairaudience, where one enters into one's own observer, who then lives with other spiritual beings in the spiritual world, which man enters when he has passed through the gate of death. But there one comes into an immediate inner mobility, into an activity; there everything is just as active as everything here is passive.

If we now look at ordinary life, at the ordinary inner experiences of the soul, we must say that these inner experiences of man are such that, without his knowing it, the objects of clairvoyance and clairaudience are continually within him, that these objects are continually active in his ordinary mental life. What enters from the spiritual world remains active in us by going through conception and birth. This is what man, when he notices it, calls more the spiritual in his soul life. But that which passes through the gate of death, which lies in the will, so that it is like an inner spectator, that is what man, when he has it not in connection with the whole macrocosm but in the ordinary experience of the soul, calls more the soul in him. And the spiritual and soul aspects in all their diversity and variety ultimately lead back to these two aspects of human nature. The spirit always lies in what we develop on the side of thinking. One becomes ingenious — if the word may now be used only in a technical sense — without going the paths of the spiritual researcher, which may still remain in the unconscious, by developing one's thinking to ever greater inner mobility, to ever greater inventiveness, so that thoughts flow more abundantly and are more related to what belongs together in the sequence of ideas that one can have. Through this spiritualization, in which that lives which can be found in its true essence through the above-mentioned path of thinking and meditation, through this spiritual life in the human soul, one learns in life – but now practically, not theoretically – that which can be called knowledge of human nature. One learns what guides one to place the human being in the right way into the world. One learns what reveals the connections of the world before one's own soul. One thereby distances oneself in a certain way, by developing the spirit, from what expresses itself as a physical human being. Through the development of one's spiritual self, one approaches that which was primarily active when we entered the world of the senses. In a sense, then, by becoming spiritual, one distances oneself from what is directly experienced in the world of the senses. This is why, by becoming spiritual, one enters into a certain cool atmosphere. But by surveying the wise connections of the world, which reveal themselves to the inner soul, one can go far in this direction. One can gather a lot in the world, feel what the other does not feel, be able to express a lot about world connections, also invent things that are then translated into reality from the world connections. One can go far in this way. The whole process is such that the world, I would say, becomes more luminous, that it becomes transparent to us. It is the process of becoming spiritual, of the spirit rising within the human being like a preliminary stage, like a preliminary stage not yet imbued with true clairvoyance, of entering into the world from which we have come through conception or through birth.

One does not become soulful, but one becomes full of soul. The soul, as it develops, lies in the deepening of inner experience. Those who deepen their soul life do not yet arrive at the clairaudient experience of their inner observer, but this observer works in them in a particularly strong and intense way, so that their inner soul life becomes more real than it would otherwise be. He becomes soulful. As a result, he learns less from life about human nature and about a comprehensive, enlightened view of world affairs and of man's connection to world conditions. But he does become more real in his inner experience. The soul becomes more intense, it is inwardly strengthened. What lives in the will, one might say, vibrates and surges in the will during life, pleasure and suffering, joy and pain, which surge up and down and are basically connected internally with the will nature of the human being – this could be proved strictly psychologically, but there is no time for that – is experienced in a more intense way when the human being grows stronger within himself in this way. Not only what is present in him as pleasure and pain, what inner feelings arise from him, is experienced more intensely, but precisely through this strengthening of the soul, he can extend his pleasure and pain to that which is pleasure and pain, joy and pain, happiness and misery in other beings around him. This is connected with the soul-filled. But this in turn is connected with what passes through the gate of death as the essence of the individual personality, what is taken along through the gate of death by connecting in the way described eight days ago with what is now the spirit and what is achieved through meditation in thinking.

In this way one becomes strong in love by strengthening the soul. One becomes light in spirit by strengthening the spirit. But by strengthening the spirit, one alienates oneself, on the other hand, from the connection with the inner reality of the body, with the reality that places one in the sense world, in the way I have described. Therefore, one must not become hostile to reality in a false way, because otherwise one could very easily become unrealistic with this removal in the direction of the spiritual, with the abandonment of corporeality. One could lose the connection that living thinking has with reality, even if it is not consciously realized, but only unconsciously experienced, as is the case in ordinary life. Then, through a digression of the spirit, one would come to the point where thoughts spin out of one another, but where one no longer lives so intensely in these thoughts that one has the connection with reality. One then enters into a mental process in which one can think, but one loses the connection with reality. One becomes a doubter, a skeptic. And if this increases to a certain degree, one can go through all the torments of skepticism, one can only consider what takes place in thinking as sophistry. One becomes a skeptic who does not draw his spiritual nourishment from the source of reality.

And by straying, as it were, to the other side, to that process which strengthens the will internally, which expands the circle of the internal experience of pleasure and suffering, joy and pain beyond that which is within oneself, it may be that this inner self-nature is still so strong that it does not let go of that which is strengthening itself. Then it may be that while the person is indeed living with the environment, his empathy, his co-experiencing with the environment strengthens his selfishness. And it may even be that the compassion, the shared experience, hides behind the mask of selfishness, that the looking at the pain and suffering actually only becomes a shared experience through what it does to oneself, while the real compassion consists in spreading one's own self over what the other is experiencing. Thus it may be, to put it in extreme terms, that the unpleasant, the uncomfortable that pain causes us, is then experienced in a completely selfish way when the inner self does not release the strengthened soul life.

But that is why love is rooted in the strengthened soul life. And the human soul is that which bears the source of love within itself just as that which is spirit bears the source of knowledge of the world within itself. Spirit opens up and reveals to us the light that illuminates the world for us; soul ignites within us that which connects us with every being, with the innermost being of every being, that which allows us to live directly as human beings among other human beings, and that which allows us to live at all among other human beings. Love is the fundamental element of the soul. Light in the spiritual world is the fundamental element of the spirit. Anyone who really wants to go the spiritual research path, even if it is only a short way – for if one goes even a short way one can see for oneself – will see that what the spiritual researcher asserts is true.

Therefore, anyone who follows the path of spiritual research must above all ensure that what he develops as spirit does not lack the foundation of soul life. The spirit can only distance itself from the reality of one's own personality and thus from the grasp of world reality if love does not prevail in the soul. If love reigns in the soul, if the soul is permeated and energized by the element of love, then it is strong enough to hold the spirit, no matter to what heights of light it may rise. And again, if a person does not disdain to seek wisdom in the world, wisdom-filled connections – not wisdom that is identical with cleverness, but humble wisdom that prevails in the world – if he wants to realize this wisdom in himself and not just grasp it with his mind, not merely with abstraction, but allows it to submerge into the loving soul; when everything that is wisdom, light, is warmed through by what arises in the soul, which places man in life as a lover of humanity, and on the other hand, when wisdom, the spirit, makes him a judge of character, then, in turn, this is suitable to lead man away from egoism and to really carry love up into that which he, by adding knowledge to love, can experience as an overview of the world: the spirit that is rooted in the loving soul, warm soul love that allows itself to be illuminated by the spirit, that is an ideal of humanity.

And basically, everyone admits that this is the ideal of humanity, as it has been carried out. The opponents of spiritual science are only there because of misunderstandings. So that one can also say in a particular case: the spiritual scientist is really in complete agreement with what people say, yes, often with what they say against spiritual science. When, for example, Leonard Nelson wrote a very spirited essay in the September issue of the 'Neuer Merkur' about the present-day tasks in relation to philosophy, it seems as if everything that Nelson, who is one of the most brilliant people of the present day, expresses there could be characterized as opposition to spiritual science. The counter-check would be that the spiritual researcher has no need to say no to anything this man says. On the one hand, Leonard Nelson shows how man degenerates when he cultivates only the intellect; how he thereby enters into an abstraction that cannot lead him to any truly life-filled philosophy. In a much more consistent and higher sense, this must be admitted by the spiritual researcher who seeks the agony of skepticism, of doubt, which becomes suffering, when the spirit wants to develop in a one-sided way, without the root of soul love. Nelson only points to thinking and knows nothing about the fact that when this same thinking is experienced, a completely different world creeps into it, a world that is much richer in content than the sensual world and that remains closed to him. One completely agrees with what he positively asserts. He just does not allow himself to agree with himself, he misunderstands himself. Likewise, one can agree with him when he says on the other hand: When man now delves into his own nature, broods within himself, a false mysticism comes to light, man enters into a nebulous inner dreaming. He does not want to be anchored only through thinking; he believes that he is closer to the basis of the world precisely through feeling. In truth, it is only a subjective thing that is achieved there. The spiritual researcher is in complete agreement with what is said in a positive way. But the author of the essay, on the other hand, does not know that one discovers something completely new if one only goes the right way. He does not understand himself and basically only refutes himself by having a different view from the one he, if I may use the paradoxical expression, asserts as a view and practically exercises. What he does is completely in line with spiritual science. Basically, the spiritual researcher is not opposed to what people really mean; and they are only opponents because they misunderstand each other and thus misunderstand him, talk at cross purposes.

This can also be seen when a person, who believes that he must have a different worldview from that of spiritual science, and that precisely because of the certain results of natural science, lets himself go and replaces what he is only deluding himself about with what lives in him in a natural way. Yesterday I spoke about a thinker, and from what I said you will have gathered that I have the highest regard for this thinker. He is the Austrian philosopher Bartholomäus von Carneri. I respect Carneri because he, with such a strong spirit, tried to develop an ethic, a moral teaching, out of Darwinism. But he stands on ground that produces thoughts which naturally oppose what spiritual science says, because he himself does not understand, because he presents things that contradict what he asserts. Let us assume that such a man lets himself go and inwardly lives what he only thinks out in a way that is misleading to himself. Let us assume that such a man comes to a moment when he abandons himself to life and not to his crooked thinking. Let us assume that he would surrender to life in an elementary way and speak from inner strength, the same strength that had led him to his warped thinking. We can observe this in Carneri. Carneri had actually been born a cripple, with a warped spine, had grown up in great agony and had become a very old man. Life was truly agony for him. He could only write with his left hand, his right hand had been completely paralyzed throughout his life, and the same applied to the whole of the right side of his body, which was unusable in certain respects. In addition, there were the constant breathing disorders associated with such an organism. And yet, the man was standing on solid Darwinian ground and at the same time sought to found a world view for ethics that disregards what is misunderstood as dualism. After all, one could also claim that water is only one unit. But water is not a unit because it consists of hydrogen and oxygen. You are not really breaking with tradition when you speak of body, soul and spirit, but Carneri believed that. We can take him at his word.

I will give you an example from real life that may be dismissed as laughable by many who are accustomed to contemporary philosophical thinking. But it really does show how Carneri, the man who conjures up ethics out of materialism, who actually denies the independent powers of the human soul in theory, becomes his own opponent at a moment when he is forced to speak from the depths of his soul, becomes his own opponent and speaks for a moment as if he were the best supporter of a doctrine that recognizes the independence of the mind and soul of man, as I have presented it today. Marie Eugenie delle Grazie, a friend of Carneri, recounts how she once visited him when he had already reached a ripe old age, after he had had another attack that really showed how the discomforts of life can turn it into a torture. She said to him: “How have you been able to bear it all these years, keeping that smile, that kindness and joy of living?” Marie Eugenie delle Grazie, the Austrian poet, not only said it, but she “cried out in agony” when this person found it so difficult to breathe and had an attack of suffocation. Then she continues:

"Slowly he raised his head, which had sunk low on his chest, wiped the sweat from his forehead and cheeks with his trembling left hand, breathed deeply and looked at me with a look that was again all sun and willpower. ‘How –’ he smiled. 'But don't you understand that in my daily struggle with such a beast, I wanted to remain a human being, I had to remain a human being? I –' he smiled again, 'had my ambitions. Should' – he pointed to his still-twitching body – 'should be stronger than me? Should be able to rob me day after day? To make me loathe all the joy and beauty of life? Would I be a man if I did not remain the stronger? So it began and so it will end!.. ."

Marie Eugenie delle Grazie continues: “Outside it was spring. A blossoming apple tree swayed in front of the open bay window. Sucking in the bright, patient eyes of its beauty, Carneri spoke softly: ”How many trees do you think are blooming now, even though the worm is inside and on them? Should I be weaker or more foolish? Even nature, insofar as it does not think, does it like me. And the straight ones. Only one thing matters: how long you can do it. But that is strength. And we have so many words for what strength is. Should I think about which one is the right one?"

And he often did that. But his thinking did not keep pace with that inner attitude which emphasizes the strength of the soul in those moments when he felt that he was the victor over the mere externals of bodily life.

The materialistic view believes that when one has a human being before him as a physical creature, certain processes take place in his body, and these processes result in thinking, feeling and willing. The spiritual researcher does not seek to refute this view. It is precisely the peculiarity of his position that his relationship to the other sciences cannot be one of refutation. Rather, he is in a position to admit that everything is indeed quite correct: that every thought that expresses itself corresponds to a brain process. Something is happening in the brain!

The highest ideal of natural science will be to show what the organic process of thinking is. But what is the relationship between this organic process and thinking? I can only express it comparatively now, but it could be presented in detail. However, it will be understood quite well precisely through a comparison. When a person walks along a road and the road has a somewhat soft surface, so that every step is imprinted, the traces can be seen afterwards. Someone could come and say: Yes, there are certain impressions in the earth – I now investigate the forces in the earth that form these impressions from within the earth, that have caused the path to be formed in such a way. Someone who only looks at the earth and forgets that a person has walked over it might believe that. This is precisely how one proceeds when seeking the causes of thinking in the brain and in the actual processes that take place in it and accompany thinking. Just as the footprints did not come from inside the earth, so too what can be found in the brain does not come from inside the person, but is imprinted in it by the living soul, just like the footsteps in the ground. And just as the one who wants to derive the footsteps from the forces of the earth itself and not from the person who has stepped them in thinks wrongly, so too the one who believes that he can derive from the inner processes of the nervous system what takes place in the brain during the course of thinking under these nervous processes thinks wrongly. These are the traces that this living soul imprints. This living soul is not seen within, but it works and lives within. And it cannot be found through external research, but its paths, its destinies, its life can only be found through those processes that are purely inner soul processes and that have been spoken of today as the paths by which one finds the human soul and human spirit!

In conclusion, I would like to summarize in a few words what I have tried to express as the characteristic of the human spirit, which is effective above all in bringing in forces from the whole world, but not just forces, like the external forces of nature, but forces that are now truly forces of the inner human being and inwardly spiritualize what is given through the stream of inheritance. But it is the soul that lives and expresses itself in the fact that it can be found as an inner spectator, or perhaps better said, as a spiritual listener in the will. Thus soul and spirit permeate the human being. But soul and spirit are also involved in the way the human being relates not only to the temporal but also to the eternal worlds. And from what has been said, it is clear that the spirit leads up to those luminous heights where we can see through the world and see it in its connection with man himself, where the soul strengthens man inwardly, where the soul is the source of what human love is, what human knowledge is. The spirit is something that can be viewed under the symbol of light, but precisely of the inner light. Soul is something that can be viewed under the symbol of inner warmth, which spreads over all of life and expands the circle in which the soul can experience life, with relish and sorrow, painfully and joyfully. So that what the relationship is between the human soul and the human spirit, and again what the human soul and the human spirit together are in the human being, in the entire human being, who consists of the physical, but which is the carrier of the inner inner man, who spiritualizes himself and ensouls the bodily man, and who is the actual eternal in the temporal, — so that this relationship can be expressed by the words with which I want to conclude this reflection:

> When man, warm in love,  
> gives himself to the world as a soul,  
> When man, light in mind,  
> acquires the spirit from the world,  
> In the spirit-illuminated soul,  
> In the soul-borne spirit,  
> The spiritual man in the bodily man  
> will truly reveal himself.