# The Human Soul, Fate and Death

## GA 70a — 21 March 1915, Munich

### 11. What is Immortal about the Human Being?

Dear attendees! Apart from the general interest that questions such as the one that is the subject of today's reflection have, there is a very special reason for human souls to engage in such reflection in our time. As I ventured to suggest yesterday, and as must be obvious to every intuitive feeling today, we are going through blood and death, and the question of the nature of the human soul confronts us a thousandfold. Parents grieve or fear for their sons, sisters and brothers likewise, and we also see many signs that, among the great and significant things that we must assume are taking place in the throes of our difficult times, perhaps people's attention will be drawn to reflections such as the one that is to occupy us today. Now, from the point of view of spiritual science, which I have been allowed to speak of for many years now, including here in this city, it is truly not easy today to discuss the question: What is immortal in the human being? For one may say: in the face of the claim to really treat such a question scientifically, the most diverse habits of thought, the most diverse ways of imagining our time, which - I say again quite understandably - want to fight what can be said from the point of view of spiritual science, quite understandably, on the basis of the prerequisites for what they consider to be genuine science. It is indeed true that the whole development of scientific thinking, as we can follow it, through the last few centuries and especially through the nineteenth century, is very much at odds with what spiritual science has to say on such matters today.

And it must be emphasized again and again, my dear audience, that I would truly not speak from a spiritual point of view, as it is meant here, about such questions as the immortality of the human soul if I am not clear about the fact that what spiritual science has to say can, and does, fully take into account, at least can take into account, all that we call genuine, true scientific progress, scientific achievements in our present time. True spiritual science does not want to be confused with the many things that believe themselves to be related to true spiritual science and which also present all kinds of reasons and opinions about objects, such as the one we are dealing with today. In the face of such opinions, it must be emphasized that truly honest research and honest thinking have given rise to considerations and views which, I might say, run directly counter to all that seems to speak for the immortality of the human soul. And it must be said, it must be said sincerely, that the opponents of the idea of immortality have shown the highest degree of acumen and judgment if one looks at the mere ability to think, at the mere power of judgment, , and anyone who is well-versed in these matters will say that the quality of what has been put forward in recent times by the opponents of the idea of immortality is based on much better foundations than much, much of what is put forward in favor of this immortality. I am familiar with the countless arguments and reasons of the opponents of immortality, and I can say that I have the greatest respect for what is presented from this side. It is only on such premises that what is to be said in a positive way about the question: What is immortal in the human being?

This question can only be truly answered from the point of view of spiritual science, and the answer can truly be measured against what is otherwise considered science today. In order to conduct research into the nature of immortality, the human soul must take the path that leads it into the realms of spiritual existence, into the realms of the supersensible world. And I have often taken the liberty here of explaining how the human soul must proceed in order to really find the way into the spiritual worlds, into the supersensible existence. Today, since I spoke in particular from a certain point of view during my last visit here about the human soul finding its way into the spiritual worlds, I will take what was said then for granted and not speak again about what the human soul has to do in order to really be able to conduct spiritual research. I will only mention that only he can arrive at a real scientific consideration of spiritual-scientific questions who is able to maintain the same point of view in regard to these spiritual-scientific questions as one takes in regard to scientific researches that lie in the purely physical or chemical or some other sense-perceptible field.

Everyone will admit that when they have water in front of them, no speculation or judgment helps them to say that this water contains a substance like hydrogen, water is a liquid, water extinguishes fire; hydrogen is a gas that burns, and if you look at water, it is impossible to deduce from this observation of water anything through reflection or through any kind of research that does not amount to what the chemist calls the decomposition of water, to indicate that something is in the water that has completely different properties than water. By incorporating this point of view, one will become accustomed to admitting that the human being's actual spirit, the human being's actual soul, cannot be recognized from what we encounter of the human being in the outer world, just as little as the essence of hydrogen can be recognized from water. Just as the chemist has to separate hydrogen from water by means of his special methods, so that he has its properties before him, so the spiritual researcher has to extract from the human being what is spiritual-soul and cannot be recognized in the person as he stands before us, has to extract it from the ordinary person, as it were, by means of a spiritual chemistry. Then it shows itself in the same way that hydrogen shows itself in relation to water, since the soul-spiritual has quite different properties, quite different inner being, than the human being has in everyday life, that is, in sensory reality.

But the method of raising the soul and spiritual out of the human being as it appears to the senses is, of course, again a purely spiritual work. It cannot be accomplished by some external activity, but only through what the soul works out in itself, what the soul experiences in itself. And I have often explained here how, through a certain way of concentrating on thoughts, through certain kinds of inner experience, which can be described as meditation, in short, through certain intimate inner processes that are practiced with patience and perseverance, the soul can come to a discovery within itself. You can read more about this in my writing “How to Know Higher Worlds” and in my “Occult Science”, also at the end of my “Theosophy”. As I said, what is stated there is a description of the workings of thoughts, feelings, will and emotions, of a certain inner behavior of the soul, through which the soul makes an inner discovery, namely, that there are forces at rest in this soul, an inner life at rest, which are not observed at all in everyday life. In our daily lives, when we look at the soul, we become aware that our mental activity takes place in the life of thoughts and ideas, in the life of feelings and sensations, and in the life of will impulses.

Now, looking at what we can observe of the soul in terms of its ability to perceive, feel and will, I would like to say that today people are arguing about the question of immortality in much the same way as Simmias confronts Socrates in the old Plato dialogue on immortality. Socrates confronts us directly by standing before death. What he has experienced through his philosophical life shows itself to us as he speaks, that he has come to the realization that forces can be found in the soul that do not come before this soul experience in everyday life. Simmias, who replies to him, knows nothing of such a possible deepening of the soul life. Therefore he says: What the soul experiences is nothing more than the sounds of a lute; when the lute sounds, the physical parts of the lute are in motion, and this is expressed in sounds; but when the lute is destroyed, all sounding ceases. In this way he also compares the life of the human soul to the lute. The lute is, so to speak, the physical, and as physical activities take place, these physical activities are heard – figuratively speaking – in the soul experience. But when the external instrument of the physical is destroyed, then the soul life is destroyed as well, just as the sound of the lute can no longer be there when the lute itself is destroyed. One might say that what Simmias replies to Socrates contains in principle all the objections that today's thinking, which wants to be firmly grounded in science, has to the idea of immortality. And these objections seem well-founded, because any psychiatrist can tell you how what is called the human soul life, this living out of the soul in thoughts, in ideas, in feelings and will impulses, is disturbed by the fact that something in the external organs, in the nervous system, is not in order. And one can say: Such arguments must, quite understandably, have a decisive effect on today's convictions. Why do they have a decisive effect?

Well, you see, my esteemed audience, because basically, in the broadest scope of today's thinking, the question of immortality is asked quite wrongly. Attention is focused on the life of the soul as it expresses itself in the life of thoughts and feelings, in the life of the impulses of the will, and then the question arises: What actually remains of what the soul experiences within itself in everyday life when physical death overtakes the body, when the body is destroyed? And there are certainly many who say to themselves: By looking at thinking, feeling and willing, I experience something inwardly that is not identical with the physical and that must have an existence when the gate of death opens over the physical existence. Now spiritual science shows what this life of the soul is, which can be imagined, sensed, felt and willed. The way we experience it in the soul, this entire inner life of the soul is basically nothing more than a mirror image. And what we experience in the soul – it is a comparison that definitely relates to reality. What the soul experiences inwardly by simply observing its physical existence can be compared to the image that the mirror creates when we walk past it. And the one who searches for the eternity of this soul life, searches for the eternity of mere mirror images, and these images are really evoked in such a way that the actual soul is mirrored, and the mirror is the body, is the bodily essence of the human being. When we walk past the mirror, the mirror is the reason why we see the image; but the image is reflected back to us by the mirror. The one who asks: What of what we experience in the everyday life of the human soul is immortal, should ask: Yes, where has the mirror image that the mirror throws at me gone when I am no longer standing in front of the mirror?

That is what is so terribly misleading, that one seeks the essence of immortality in what is basically a mere image. And then it is quite natural that one can cite reasons, countless reasons, because what appears in the image cannot, of course, persist when the mirror, that is, the corporeality, has passed away, life has ceased. It is self-evident that one can give reasons for this, that this cannot be immortal, because these images must disappear when the person passes through the gate of death. If one knows nothing but what is the human body and what it can explain in the fields of anatomical, biological and chemical science, if one knows nothing but what the ordinary psychologist regards as the soul life, then one is not in the realm of what is immortal in man, and one is right when one says: All that one experiences in this way cannot be proved to be immortal in any way. That is why the objections to immortality that are raised from a scientific point of view are so convincing, because they prove the [mortality] of that which is truly mortal.

Spiritual science, on the other hand, has the task of going beyond this mortality into another realm, where the nature of that which is immortal in the human being can be found. This immortality does not lie in the experiences that the soul can have in everyday life, but lies in the deeper essences of the soul, which this soul must first enter through the spiritual path of knowledge - enter by energizes thinking to the point of meditation and concentration, and also energizes the life of feeling and sensation, thus bringing up from its depths into its consciousness what is not in its consciousness in everyday life. We come to what is immortal in the human being best if we first ask about what, so to speak, stands as an end point in our everyday experience.

What appears as an end point is what we ascribe to memory, to remembrance. We remember experiences we have had or things we have faced in life. What does that mean? It means nothing other than this: from the experience, from the contemplation, an inner essence remains in the soul, an image remains, and this image can, when the experience, when the object is no longer around us, this image can in turn arise before consciousness. Then there is an image before consciousness. How did this image come about? It has come about because the person, so to speak, has faced the event or the thing with the inner, living power of the soul and has done something inwardly through the experience, through the thing. And what he has done inwardly, he can experience again, it can arise again in the image. We can only recall our life experiences from our life between birth and death up to a certain point. In everyday life, everyone remembers up to a certain point in time, which admittedly still lies in early childhood, but which does not coincide with birth. Something happens to a person between birth and the point in time up to which he later remembers. What is the actual basis for this fact?

Yes, the powers of the soul through which we remember what we have experienced are already present in human nature before the point in time to which we remember. No power, not even in the spiritual, comes into being - this is a law that applies to the spiritual life just as it does to the physical life, where it is recognized - all powers only transform. The forces that we can call powers of remembrance, and which play such a great role in the continuity of our soul life, are also there before the point in time to which we remember back. But what is the task of these forces before this point in time? They have the task of having a formative effect in the human organism; they are formative forces.

When a person enters into physical existence, they must first work through what they have inherited in a plastic way over a certain period of time – this can also be followed anatomically and physiologically – and they work through it from the inside out. The still undeveloped nervous system and other organs are first plastically worked through by the inner forces of the soul. And what is said here in a figurative way, but points to a reality, is that at a certain point in time, the to which one remembers back, the human outer physical organism is so hardened, so plastically worked through, that these formative forces can stop their forming, their plastic shaping. At this point, because the formative forces are no longer used for the plastic shaping of the body, the body begins to no longer absorb these formative forces into itself, but instead it throws them back into the interior of the soul, it throws them back like a mirror. At this point, we begin to no longer pour our soul activity into the body. The reflecting back of soul activity is the basis for all human memory.

We really do face our body like a mirror, and memory in particular can show us how our inner spiritual experience is a sum of reflections. When we stand in front of a mirror, we have nothing else to do but passively surrender to what is happening. The physical forces cause an image to be reflected back by the mirror on its own. But now let us assume that we were able – which is of course not possible in the external physical world – to do through our own power what otherwise the mirror does: we would be able to experience ourselves inwardly, to experience ourselves so strongly that we could present an image of ourselves without a mirror – we cannot do this physically, but it can happen spiritually and psychically. It can happen spiritually and mentally, because the soul intensifies its experiences of thinking, feeling and willing. Then the soul is able to intensify the power that otherwise confronts us in our ordinary daily lives as the power of remembrance, so that the soul no longer needs the body to experience images inwardly, as it otherwise only has such images in its memory from past contemplations. Then the soul comes to such an inner strengthening that it really stands there as if we were casting a mirror image into the air through our bodily forces, without a mirror being present. The forces by which the soul, as it were, forms a mental image of itself, without taking into account the reflection of the body, do not lie in ordinary everyday consciousness, but must first be brought up from the depths of consciousness through a strengthening of the soul life. But when the soul does draw up these powers, which are always within her but unnoticed by her in ordinary life, then she has experienced inwardly what works as formative forces when the human being has received his body from his ancestors. Then she lives in these formative forces, not in something that is conveyed through the body but that first forms the body itself. Then something similar happens to the soul as to hydrogen when it is really lifted out of the water.

Through such inner soul processes, the soul is really freed from the body, so lifted out of the physical, that it now experiences itself in that which is independent of the body, yes, on which the body itself depends. You see, if you just look at what the soul experiences within itself, you do not get to what was there before birth or, let's say, conception and what can go through the gate of death. Rather, you have to go below the surface of ordinary life, so to speak, and bring up deeper forces that only express themselves when the soul has become free from the body; and this liberation can really occur, and the methods by which it occurs are precisely those that can be called those of a spiritual chemistry.

But then, when we have released the soul, it really does confront us with different qualities from the physical, just as hydrogen does from water. While we, when we are in the ordinary everyday life, certainly need the body to have images before the spiritual vision, when we have detached the soul, we are authorized, induced, if we want to experience anything, to experience it out of the inner, active powers of the soul. Man must make a constant effort, must be constantly active. If he wants to become a spiritual researcher, he cannot just give himself up passively.

So the first thing we encounter is a strengthening, an intensification of what we otherwise encounter in the power of recollection, in the power of memory; it is a free forming, now again of images, which are called imaginations, that one sets up by becoming aware inwardly, through experiencing, of what the soul is, free from the body. The soul creates its own counter-image and becomes aware that, beyond the body, it is something that can carry it through the gate of death. Because one expects that a person can stop at the inner experiences that he already has in everyday life, one makes so many mistakes in relation to immortality.

If you still believe that you can answer the question, “What is immortal about the human being?” by looking at what a person experiences inwardly in their soul in everyday life, then you cannot refute the arguments of someone who wants to prove immortality, because they will always be right. It is simply uncomfortable to be put in the position of having to find completely different concepts than one has, to find a completely different scientific language and way of speaking, so to speak. That is what one experiences again and again when such things are discussed; then comes the one who wants to refute them and says: I have these or those ideas that contradict what you have said. Of course, the person speaking knows this all by himself; because from the concepts and ideas that one already has, one cannot find immortality; one must move on to other concepts, just as one cannot find a concept of hydrogen from the ideas one has about water. The last thing we come to in our ordinary mental life is the passive memory that our bodily organization helps us to have. The first spiritual-scientific activity through which we enter the immortal human being is an activity carried out by the soul freed from the body, which, through its own inner strength, conjures up an image of the soul being.

But when we develop our soul through the path into the spiritual worlds, then our ordinary thinking, as we have it, in which we spread ourselves with our senses over the outside world and then inwardly make thought images, actually becomes different in our soul. It becomes different. Just as the power of memory is transformed into a higher power, so is the power of thought transformed into a higher power. While our thoughts are usually fleeting shadows of thoughts, the soul begins to perceive the path that also leads to, I would like to say, free formation of imaginations from memory. Yes, out of the life of thought something develops that one could compare to a shadow that one has recognized as a shadow suddenly beginning to develop a life of its own, or to a shadow cast by a person suddenly beginning to run away. So it is with our thoughts, they begin to develop a life of their own; one is no longer in the same position towards them as towards ordinary thought shadows.

Previously, one thought was united with another and separated from it; now thoughts begin to develop a life of their own. A thought becomes saturated with reality, as it were, it becomes substantial and goes like an inner essence to another thought. The life of thought becomes saturated with reality, it fills itself. One lives one's way out of the life of thought-shadows into the living weaving, to which thinking itself chooses and arises.

And so it is with the life of will and feeling. We experience the life of will in our ordinary existence, in that we do this or that through the mediation of our body; it emerges from the life of desire. What one experiences as will, and of which one says that it comes from one's soul, ceases to have this form. One learns to recognize how something flows into the life of the will that is outside of oneself, something that is outside of the soul, how one is taken up into a will that goes through the whole world. One is thus lifted out of one's body with its thinking, feeling, willing, and remembering and is transported into another world.

But one stands in relation to the body and also in relation to the external life in the same way as one stands in relation to external objects in sensory perception. Just as one stands in relation to the table and looks at it from the outside, so one looks at the body and the ordinary experiences between birth and the moment when one begins the observation; one sees them as something external because one has left the body with the soul. That is why it is so incredibly important that on the path the soul has to take into the spiritual world, self-knowledge plays a major role, real self-knowledge. And anyone who knows how difficult self-knowledge is and how far removed it is from everyday life, realizes that it must be difficult to come to the inner experience of the soul through spiritual research, in which the soul experiences itself independently of the body with completely new qualities.

If we look at what people have in terms of self-knowledge, we will have to admit what has just been said. One example among many will be given. A very famous contemporary philosopher, Dr. Ernst Mach, made a very remarkable statement on the third page of his famous book “Analysis of Sensations” about, I would say, a lack of self-knowledge with regard to the very utmost. The famous contemporary philosopher tells the following story about himself.

He says: As a very young man, he was once walking down the street and encountered a person whom he felt was: “What a repulsive face is coming towards me!” And then he discovered that he had passed a mirror and that the mirrors were tilted so that he saw his own image. So he mistook this for an “unsightly face”, so little did he have an idea of his own face. And further on, he recounts how, when he was already a university professor, he got on a bus after a tiring train journey and saw someone else getting on as well. He thought: what kind of down-at-heel schoolmaster is getting on here? And again he had to discover that it was his own mirror image that had confronted him there. So I recognized, he said, my generic habitus better than my individual special habitus.

Just as it is far removed from a person in the ordinary course of life to look at their own physical form, it is even further removed from them to somehow do something to really get to know their soul, to really see through it. But if you want to go the spiritual path, the path of supersensible research, which, as it were, tears the soul out of the body, you have to support yourself with self-knowledge. Because only by not just considering what you do now, but how you are actually characterized, so that you have the habit of presenting things in a certain way, how you are more in the depths of the soul , only in this way can one develop the ability needed to truly visualize the very different qualities of that which is immortal in the human being, in contrast to what one usually has before oneself as one's own soul being.

If I come back to the fact that the first property of the soul when it enters the spiritual world, when it grasps its immortality, is an advanced ability to remember, a freely formative ability to remember, then it must be said that this kind of inner soul activity is now quite different from that of ordinary memory. This kind of inner ability can be compared to a habit that one has acquired. For example, once you have really mastered the art of presenting something in the imagination through the strengthening of the soul's powers, which is now the counter-image of the soul free of the body, then it is not possible, for example, to recall this counter-image of the soul free of the body at a later point in time as you would recall something that you have experienced earlier with your ordinary power of recollection.

With the ordinary power of recollection, one has images that emerge from the horizon of the soul's life. This is not the case with what the soul experiences as its immortal being. Even if one has experienced it once, it is in vain for it to emerge; one must bring it up a second time through the same activities as the first time. It is difficult enough to remember a fleeting dream, because the dream only arises when the powers that summoned up the dream are set in motion. It is much more difficult to relive an experience of the kind described through the ordinary power of memory, because it is not there as an image. The image must be evoked anew. What remains is the intensified experience of the soul itself. These are therefore completely new forces, and to get close to them, one must acquire new ideas and new concepts.

What is immortal in the human being lies, I would say, veiled by the ordinary life of the soul. And what one thinks and feels and wills in the ordinary life of the soul is not enough to characterize what is immortal in the human being. But this immortal part of our nature lies behind our ordinary mental life, and spiritual research is the method of bringing this immortal part to the surface. And when a person has truly strengthened his soul powers to such an extent that he can, in free inner activity, transform what his nature is into images, then the supersensible world reveals itself to him through several stages.

The first thing that happens when one has strengthened and fortified one's inner soul life through the processes just mentioned is that one sees the world, which one also faces when one is in the body, from a point of view that the soul takes up when it is now outside the body. Everything is different there. For example, we cannot think about things outside the body in the same way as we do in the body; for the life of thought in the body consists in the soul invisibly ruling over everything and casting its inner rays of activity onto the body, which reflects them back to it. These are then the thoughts; basically they have no external essence.

But when we face the same world from outside the body, then we cannot think in this way; because then we cannot reflect back from the body the inner soul activity, but must reflect it back from that which is outside the sensory. Then we must live and weave in the supersensible; then we must let the spiritual radiate back to us from the things themselves. Then no thoughts are radiated back to us, but we experience what previously animated thoughts are. Thus we experience the shadows of thoughts that have come to life. We feel, as it were, spread out over everything we look at. When we are outside the body with the soul, we unite with everything that can become the object of our contemplation, and we live ourselves into what is thought activity. But these are now thoughts that are moving and full of life.

And it is similar with the life of feeling and will. We are now poured out over that which is just outside of us when we are in the body. There we experience that in fact everything that is otherwise present to us in shadowed thoughts, in abstract thought images of things, is essentially alive. The world is then filled with a hidden essence that lies behind the sensory existence. We immerse ourselves in the world of colors that appear to us on a surface, living within the surface and perceiving the external creation of the color. We immerse ourselves in a world of elementary movement. This is the first stage, I would say, of how we experience the world outside the body. All abstract thought ceases, everything is in motion, and we ourselves are placed in the midst of the moving life. And when we have completed the first step and what we undertake in intimate soul development continues to have an effect on this soul, then we arrive at another step. In this first step of spiritual experience, we have, as it were, seen the same world that we see within the body from the sensory side.

But the next step is that we really perceive a completely new world that has nothing in common with the external sense world. Perhaps I can express myself most easily by pointing out the following. In my “Occult Science” I have tried to describe how our Earth, as it is now, with all that is developing on it, has emerged from earlier planetary conditions, how it was another world body before it became Earth. I then tried to describe this other world body that perished first. Since nothing of this other world body remains today, it can only be seen by making real observations of the cosmos from outside the body, for then the perspective also opens up into periods of time that cannot otherwise be surveyed.

Now I would have to describe this in such a way that anyone who considers it possible what his five senses teach him, who only wants to admit that, must basically consider that description of how the earth developed to be twisted and insane, because what is now possible on earth was impossible with the earth's predecessor and because things were possible back then, events were possible that are impossible on today's earth. But such events can only be seen when one comes out of the world in which we are now enclosed and enters a completely different world than the ordinary one. So on the next level, one comes to worlds that have completely different properties, that are quite differently designed than what can be observed from Earth. And by entering these worlds, one is now able to observe what the soul's environment is, what the soul's spiritual life is, before the soul, through birth or, let us say, through conception, takes over what is assigned to it in the way of physical, material, bodily things. One sees into it when one observes this very different world, into the world that the soul passes through from a death that has concluded a previous life on earth to the birth or, let us say, conception, where it enters this life on earth. First, the soul separates from the body, comes outside of the body and observes the world in which we also otherwise exist. But as it progresses, it sees a new world and in this world it experiences the formative forces through which it lives in a spiritual world in the times when it is not physically embodied, through the natural course of development itself.

And then, when the soul is ready to observe this spiritual world – which is a completely different world than the one we observe through the sense organs – then, in turn, from this spiritual world, it can observe what is actually the human being's deepest core of being and what goes through births and deaths, what is truly the eternal, the immortal part of the human soul. We only become aware of that which dwells deep within us when we look at it from another world with different characteristics than from this world, which is only an image, drawn [by] our soul from the mirror of the body . We get to know ourselves in our deepest innermost being from the horizon of a world that we do recognize, but within which we are not aware of our innermost being, even though it is in us if we only make use of everyday powers. And only when we look at our inner being from this other world are we able to look back at past lives on earth, for they can only be glimpsed by looking at the supersensible in human nature.

Of all our previous earthly lives, what we experience in everyday life as mortal people has passed away. The eternal, which also rests in our being as our essence in all this transience, has gone through births and deaths, through life between birth and death, then again through life in the spiritual; it will go through life, which in turn will pass between death and new birth and new birth and death. The immortal begins where the mortal ends, which is a fleeting parable of it. The immortal rests deep within human nature and is connected to worlds hidden from sensory observation. So it is not by invoking a definition or anything else, but by describing how the soul finds its way to other worlds than those given by the senses, that one can shed light on the question, I would say show the way to illuminate this question: What is immortal in the human being?

Times will come when what has been indicated here in brief words, as it were in charcoal drawings, will be regarded as real science, just as physics and chemistry are regarded as real science today. No matter how many habits of thought may stand in the way, humanity will get used to drawing this supersensible into the realm of the scientific. Indeed, just as humanity has become accustomed to accepting the ordinary physical world view of the Copernican worldview, which also contradicts the statements of the five senses – the physical must, when seen in the right light, be accepted, that it contradicts the statements of the five senses – and humanity has become accustomed to it, will become accustomed to accepting a science from the supersensible, even if this science contradicts what are usually called the statements of the five senses and of the intellect. And in our time it is the case that for centuries external science has indeed made progress. This external science leads - we must admit - in a quite understandable way to denying the possibility of answering the question: What in the human being is immortal?

Let me emphasize once more: everything that is said, that with a slight destruction of our brain our soul life is disturbed, and that this proves that the soul life is connected to the brain, all this is irrefutable. And it is not the science of immortality that will triumph and become established in culture, which is therefore fought by natural science, but the one that admits that natural science is right from its point of view with its assertions. The science that first seeks the immortal in the human being through the paths that the soul must first go through, the science will triumph that does not speak in the ordinary scientific language about the known, but that speaks of the immortal as something still unknown to the ordinary soul life. Misunderstandings regarding natural science arise simply from the fact that today it is easy for the natural scientist to win the argument when it comes to what he is told comes from a supposed spiritual science. He only needs to point out how brain disorders disturb normal thinking, how with age the soul life weakens. What weakens are only the images of that which must first be found, and if one contradicts him, then one only disturbs him, then one only makes him unruly; for he is right for what he alone sees as soul life.

Humanity will have to get used to digging much deeper if it wants to meet the needs of a science of the supersensible in the future, as these needs are already consciously present in numerous human souls and unconsciously in countless others, so that these human souls can no longer be satisfied with what the old traditions or emotional ideas can give them when it comes to the question: What is immortal about the human being?

But a spiritual science will enter into cultural development that will investigate the immortal essence of the human soul in such a way that it will not contradict the fact that the immortal cannot be recognized from what is seen of the human being in everyday life any more than hydrogen can be recognized from water. A spiritual science will enter into human cultural development that will speak of what must be discovered as the immortal in man. It is there, but it must be discovered, just as what applies to science was always there but had yet to be discovered. And just as there was once no natural science in the modern sense, but rather it only emerged, so what is immortal in the human being is always present at the bottom of the mortal part of the human soul, but it must first emerge for consciousness. and will, as the need for the development of such knowledge arises, become for people that which will fill them with comfort, certainty, and strength in the most difficult moments of life and which will answer questions for them that ordinary science cannot answer.

A time will come when human life will only be half complete if it knows nothing of what spiritual science brings forth. And even if many people still believe today that one can live without this spiritual science, life needs will develop throughout humanity that will make spiritual science, in the sense indicated today, an absolute necessity for life. Today, things are still such that someone who stands firmly on the ground of natural science cannot be refuted by what is usually meant by the immortal soul, since he must be right in his objections; but times will come when it will be recognized that these objections can certainly be made, but that they do not apply to what spiritual science really reveals about the immortal nature of man.

If you have a mirror that has irregularities, then the reflection will also be irregular, and if you don't have a mirror at all, then no reflection will be visible, and you will realize that these are the comparisons for the immortal soul with the bodily life. If something is disturbed in the physical, then the mortal soul must be disturbed, and what science says must be right. Likewise, when something in the body has become unusable towards old age, the ordinary life of the soul, which is the only one experienced, cannot express itself. In the future, true spiritual science will be in complete harmony with what natural science has to say; but many of the prejudices still clinging to people today will have to be overcome.

For example, certain philosophical concepts about the human soul will have to be overcome. I know very well what philosophy has said about the concept of substance; but everything it thinks about what develops as soul is such that it lets something substantial, which is in some way a finer form of what one usually has before one, go through the gate of death, while what really goes through is a purely spiritual thing, a spiritual process, and leaves behind everything one has in ordinary experience. But we have heard that the first supersensible power of the soul is a further development of the power of memory, that it is a higher form of the power of memory. And that is important, because as the soul passes through the gate of death, it develops such abilities in the time it then undergoes, abilities to which, above all, this heightened power of memory, this looking at the counterpart of what the soul itself is, develops. This means that what remains for the soul after it has passed through the gateway of death, from the present life, is a real higher memory, a looking back at this life.

Nothing in the true spiritual-scientific sense contradicts the accepted fact that man, as he passes through the time between death and a new birth, can always look back in a higher memory on what he has gone through here between birth and death. I would like to say: where memory ends, higher memory begins, and after death we are in full, living contact with what we have experienced here. These are undeveloped, primitive thoughts that can still cause anxiety in people, as if the connection, the insight into what they have experienced here, was missing. She is not missing that. In its spiritual existence, with its completely different abilities and characteristics, the soul experiences a full connection, a continuation of the life it undergoes between birth and death, with what lies between birth and death. And that is the significant thing, that by artificially lifting itself out of the body, the soul develops an increased, heightened power of memory as its first strength. Just as this supersensible, cognizing soul can form the counter-image of itself, so after death it has the power of beholding in vision what it has experienced in the body. One must always bear in mind that the properties of the soul, which are really being investigated through spiritual science, are contained just as little in everyday life as the properties of hydrogen are already contained in water.

A science as spiritual science is in store for humanity, which is not just an abstract science, not just a science of thought, but which, in its effects, will pour into the life of feeling, into the life of feeling, into the life of the soul, so that the anxious question may arise for the human being in the future: What is it that is immortal in the human being? Then he will know that there is a spiritual science that speaks of that in the present human life that is independent of death and birth. Then the human being will know that his immortality does not begin only after death, but that what is immortal are the forces that are present in ordinary life, but below the surface of this life. And the forces that are needed for the new life of the future for the human being will flow from such an awareness of his living, immortal part.

Those people who will say that one should not concern oneself with this immortality will be confronted with the beneficial content of the human soul that spiritual science will bring, just as the person who says, “I have a piece of round iron in front of me; you say that there is a hidden power in it. What does that matter to me?” The other person will put the iron to higher use, who admits the magnetic power that is hidden in the iron. He brings about a full life, which must belong to the person who not only knows what everyday life shows, but who knows that it is permeated by the immortal core of being that goes through birth and death of the human being. And it may be mentioned, even if it is not directly related, that this spiritual science, as it is meant here, is really what was pointed to yesterday as a possible fruit of precisely German idealism.

As I said, even if it is only externally demanded by the events of the time, what is to be said now may perhaps be said after all. We see how German intellectual life at the turn of the eighteenth and nineteenth centuries developed into the thoughts of German philosophical idealism in Fichte, Schelling and Hegel, the philosophers who are so strongly opposed today, whose greatness will only be recognized again. What is the peculiarity of this German idealism, as it also extends to the poets Lessing, Herder, Schiller, Goethe and so on? The essential thing is that these personalities feel something living in the life of thought and that they do not merely speak of these thoughts as one speaks of the shadows of thoughts in ordinary life, but they sense that there is really something living in thoughts, even if spiritual science could not yet be a product of its time; but they speak of the reality of thoughts. Today we know that this comes from the fact that when the soul lives itself out, it no longer lives in thought shadows, but shows this shadow life that is outside. It is for this reason that, just as the fruit is hidden in the blossom, something is now showing itself that can truly give us the sure hope that in the development of German spiritual life, which is currently flowing away, the path from idealism to true spiritual science will reveal itself. There are various signs of this.

Indeed, other nations have also endeavored to penetrate into the spiritual world, but they have always done so in a much more external way. When one sees how a philosopher, Troxler or Schubert, who is not at all [well-known] today, endeavored to ascend into the supersensible world by enriching the soul, not by wanting to ascend through external machinations, then one sees the inner path of spiritual development into spiritual science. And in the work of one thinker, in the wide-ranging work of Herman Grimm, one can see how the spiritual outlook of German intellectual life, its roots and blossoms, are everywhere bearing fruit. Two examples will suffice.

Herman Grimm is an admirable art historian. In this artistic research, one sees how he immerses himself in the work of art, how he brings to life from within, from the other soul, that which he wants to represent, how he really goes out with his soul even in artistic contemplation. If one asks oneself about the reasons and does not want to stray into the abstract, then one finds the reasons for this special ability in the way he himself has behaved in his poetic work of art. He says, for example, having written a novella, “The Singer,” or a novel, “Invincible Forces,” that he wants to pour consciousness into these works of art, that life is not limited to what happens between birth and death, but [with what] lies beyond death.

In the “Songstress”, a man falls in love with a somewhat flirtatious female character, and then descends into a terrible existential despair and shoots himself. Now it is shown how the friend of this man has to watch over the singer during the next few nights, how this singer – as Herman Grimm presents the matter, one has the distinct feeling that he does not want to present something that is suggestion, but something that is connected with the objective processes of the world – that this singer, unable to sleep, speaks to the one who has to watch over her. Then the man who shot himself comes in through the door and approaches her. And one sees that this is not meant to be an ordinary story of imagination, but that Herman Grimm wants to describe how what happens in life has a lasting effect. It is shown how the death of the singer is connected with what is left of the other, that life extends beyond ordinary life.

And if spiritual science, which I have cited as the soul separated from the body, that with a certain part becomes visible again to clairvoyant vision, it shows us that through the particular shock of life, the person who has broken away through death, that it is really him who appears. I do not give such examples because they happen to occur in literature; only the spiritual scientist, who looks at things in a specialized way, can say: This representation is appropriate for Herman Grimm. This matter should be brought up so that it is shown how such a spiritual experience gradually presents itself in outstanding spirits, that they themselves artistically and truly represent how the human being reaches beyond death with his or her immortality.

And in the novel 'Unüberwindlichen Mächten' (Insurmountable Powers) by Herman Grimm, he shows how the beloved is shot dead, but in his immortality remains in the spiritual world, while the bereaved lover dies. She already has the germ of death in her body and she dies. And now Herman Grimm, in a wonderfully expert presentation, shows how - as Emmy, that is her name, dies - a form is lifted out of the body, hand out of hand, head out of head, a spiritual image of what was physical. There we see how truly, I might say, the fruitful urge of spiritual science was contained in the flowering of German intellectual life, in German idealism, and, continuing to work, produced a spiritual current that points to what spiritual science seeks today.

If only people who want to study the most intimate essence of the German national spirit would go to the right places, they would not portray a somewhat narrow-minded schoolmaster as the type of German, as Rolland does, but would see how great and powerful things are being prepared behind what is alive in German cultural development today. Hundreds of preparatory works could be cited to show how the formative forces in German intellectual life point to spiritual science.

Among the many hundreds of examples, the following may be cited: A school director in Bydgoszcz who lived a lonely life and died in 1868 wrote a treatise on the immortality of the soul. It is not of particular value because it presents rational arguments that can be refuted by science. But the person to whom this school director – Johann Heinrich Deinhardt was his name – left his estate could testify that Deinhardt had intended to publish a second edition of his aforementioned essay. In it, he wanted to cite all the rational arguments that he had cited, but at the same time explain how it had become clear to him through an inner deepening of the soul forces that the soul develops a higher, an ethereal body within the physical body, which it carries through the gate of death so that it can continue to live in a new body afterwards. This new body, of which Deinhardt speaks, is nothing other than what the spiritual scientist experiences by freeing the soul from the tools of the body. Thus we see how the first shoots of spiritual-scientific fruits are appearing everywhere within German intellectual life.

Especially when we compare this German spiritual culture with other spiritual cultures, we find that this spiritual culture is particularly suited to follow the path that must be the path into the spiritual world in the future, namely the path that leads through energization, through strengthening the forces of the human soul itself, to that which otherwise does not enter human consciousness at all. This is what I, as I said, even if only externally related to what should be explained today, what I - perhaps not for a logical, but for a feeling context - but I was allowed to mention in a time when, through the events of the time, the question “What is immortal about the human being?” comes before our soul in such a meaningful way every day, where death raises the question of the immortal a hundredfold every day, where we see how our courageous, self-sacrificing contemporaries go to pass through the gate of death, and not with the will with which they go through the gate of death, want to give evidence for a materialistic world view, but for the fact that in them consciously or unconsciously lives the certainty: With death, not just death, a life, a higher life in the most diverse forms, is achieved.

The longing for a certainty regarding the question of immortality is already palpable today. It will become ever more intense and ever more burning. And in this respect, too, the present fateful times, which can be a torch that, in its glow, indicates that the time has come for humanity to develop a new search and a new quest regarding the question of immortality. This search and quest will lead to a spiritual science. Some strokes about the nature of this spiritual science should be given today. Above all, it should be indicated how the spiritual researcher of the future will show the person raising the question that we are considering today something that first separates itself from ordinary human life and which, through the way it presents itself, proves itself to be the immortal part of the human being.

I only wanted to hint at how humanity of the future will be able to educate will be able to educate themselves about the question of what is immortal in man, just as people today educate themselves about what is contained in material forces, with physicists and chemists. Just as today not everyone needs to be a chemist, a physicist, a biologist in order to benefit from the achievements of chemistry, physics and biology in the most diverse forms, so in the future not everyone needs to be a spiritual researcher if they want to strengthen their life with what spiritual research can give them. And if one only clears away the prejudices of the present time, its habits of thought, one will learn to admit that although the results of spiritual research can only be found by that research itself, that however the healthy human understanding, the healthy sense of truth of every human being can see, grasp, find corroborated what the spiritual researcher says. It is not that anything in the human soul is in truth contrary to the statements of spiritual science, but it is the prejudices with which man lays obstacles in his own way, that still hold back spiritual science today.

But with this I would like to summarize in a few words what formed the actual content of today's reflection, by expressing in a few lines the feelings that arise from this reflection. What can pour into the whole mind as an awareness of the one who will raise the question “What is immortal about the human being®” in the future, that is what I would like to express in the following lines, which are intended to be the result of the mind of what I have tried to express.

> The senses speak to man  
> The things in the vastness of space;  
> The power of the soul proclaims itself  
> The change in the course of time.  
> Awakening itself to a spiritual being,  
> Man's inner being frees itself  
> From the body's limitations  
> And in thought beholds realities  
> Of the own existence's deep rule  
> In the realm of eternities.