# Scientific Disciplines and Anthroposophy

## GA 73a — 24 March 1920, Dornach

### 1. Anthroposophy and Contemporary Science

*Introductory words from Roman Boos:* Dear attendees, the appearance of a number of scientifically working personalities is of course not intended to present anything firm, final, or conclusively formulated and to submit it to public discussion. Rather, these lectures are intended to show the direction in which the individual subject areas can be developed what is represented here from the Goetheanum as anthroposophically oriented spiritual science and what has been presented to the public for some time now in its artistic effects in numerous eurythmy performances and in the construction of the Goetheanum as an architectural work. In all modesty, however, we believe that our lectures, which are only intended as a beginning, can compete with what is represented today in the circles of the academies and universities.

For anyone who has studied in any faculty with a living soul must have become more and more aware in recent times of how the purely material, the purely quantitative, loads a person with a multitude of facts, so that one can no longer stand up to it, not only in a personal sense, but absolutely in a spiritual sense. This means that the human being, with his spiritual powers, is less and less able to really

21 enormous material is brought to him, really to cope with. And because in anthroposophy the view is directed to the human being, and not just to the human being himself, but to the human being as a point within the whole of reality, what lies within the realities themselves can express itself, but in such a way that these realities do not confront him only quantitatively, weighing on him and oppressing him, but so that, by expressing themselves in man himself, the union of man with the spiritual can also take place and thus also with objective reality.

The opportunity will be given here for a debate from within the circle of scientific workers. In the form of debates, questions and so on, the opportunity is offered to further develop one or other of the topics touched upon in the lectures. For anyone approaching scientific movements with the attitude from which the entire anthroposophical movement builds its works will see a major task in cleansing the field of science and social life from the polemical spirit, which in the field of science takes the form of and in the social life as throwing hand grenades and setting machine guns going; he will see the main task as being the necessity to further expand and deepen the problems, as is to be done here.

And we also hope that at the scientific lectures, Dr. Steiner will be able to add some more to what is given by the experts.

We would also like to ask you to initially only raise questions that are related to today's lecture topic, and to come back to special cases in the following scientific lectures.

> The topics of the specialist lectures are:
> on March 25, 1920: Dr. Carl Unger on “Anthroposophy and the Epistemological Foundations of Natural Science”
> March 26, 1920: Dr. Friedrich Husemann on “Weltanschauung, Nervousness and Spiritual Science”
> March 27, 1920: Dr. Rudolf Steiner on “The World Picture of Modern Science”
> on March 29, 1920: Dr. Walter Johannes Stein on “Anthroposophy and Physiology”,
> on March 30, 1920: Dr. Eugen Kolisko on “Anthroposophy and Chemistry”
> on 31 March 1920: E.A.Karl Stockmeyer on “Anthroposophy and Physics”
> on 1 April 1920: Dr. Oskar Schmiedel on “Anthroposophy and the Theory of Colors”
> on April 6, 1920: Dr. Roman Boos on “Anthroposophy and Jurisprudence”
> on April 7, 1920: Dr. Rudolf Steiner on “Hygiene as a Social Question”

Rudolf Steiner: Dearly beloved attendees! This lecture today is intended to serve as a kind of introduction to the following eight lectures, which arise in large part from a circle of friends who have gathered here during this time with a very specific scientific goal. Lectures will be given on the most diverse scientific subjects, from the fields of epistemology and physiology; biological questions will be addressed; physics and chemistry will be discussed, and finally, I would like to point out the problem of hygiene as a sociological problem. Today, the outside world often judges, albeit superficially, that in all that is presented here through the spiritual current of which the Goetheanum is a representative, on the one hand it is a sect and on the other a scientific dilettantism. These lectures should at least partly draw attention to the fact that both are very much mistaken about what is presented here. There is neither scientific dilettantism nor religious sectarianism.

Proof of this is that a circle of serious-minded physicians has come together here in these weeks, and that they have been joined by a small circle of such personalities who are inclined to build bridges from medical science to other branches of life. This group has come together here out of the feeling that something like medical life today needs real new impetus; they have come together with the aim of receiving and giving impulses for this new impetus. What is being presented here, I do not want to say as a medical course, but as a course for doctors, that implies that it is about serious striving, about serious willpower in the face of the great tasks of our time. This course follows on from two courses that I have already held in connection with the Waldorf School in Stuttgart, about the necessary new foundation of the physical sciences. All this will be sufficient proof, even for those who, after superficial evaluation, express the opinion just mentioned, that here we are looking at the great, serious tasks of our time, and that we are seeking to determine what is necessary to impact the spiritual culture and thus the whole culture of the present and the near future, based on what these serious, great tasks dictate. If we look at the terrible events of recent years with the aim of ascertaining, through an unprejudiced judgment, how these terrible events are connected with aberrations of the human consciousness, then we will come away from much of what some, I might say light-heartedly, consider to be sufficient for a renewal of life.

For example, how often is the judgment pronounced today that, in the face of what is swirling in time, what is emerging as chaos in time, care must be taken to broaden knowledge, to broaden understanding. And in many circles it is emphasized on all possible occasions that something is missing in our time; on all possible occasions it is emphasized that knowledge must be spread, let us say through adult education centers or similar institutions. The spiritual scientific worldview movement, for which the Goetheanum is the representative here, cannot readily agree with these assessments, which are being made in this direction. For, my dear attendees, in the face of such judgments, the question arises: Do we actually already have a science that is effective in the future, a science that is capable of intervening in life? Do we have something to carry it into the widest circles in adult education centers?

Based on truly profound judgment, those who are the supporters of the spiritual science practiced here are convinced that, before anything else, a renewal of scientific life itself is needed, an infusion of new elements into scientific life, before we can think of spreading knowledge to the widest circles, for example through adult education centers or the like. We are not thinking here merely of a popularization of present-day science, but rather that an anthroposophically oriented worldview must think in terms of a real renewal of these present-day sciences, based on an understanding of the state of these sciences. Naturally, in this introductory lecture, I can only sketch out the task for these evenings. And so I would like to first point out the two main directions of current scientific endeavor, in order to show how these present sciences actually relate to life.

On the one hand, we have everything that can be characterized by saying that it is scientific in the natural scientific sense; we have to refer to everything that occurs in the field of natural science. In speaking about this field here, I must indeed emphasize again and again that I am not starting from a superficial polemic against the current direction of natural science, but that, on the contrary, because I fully recognize everything that natural science has achieved in the course of the 19th century and into our days, because I must admire the great progress of natural science in itself and of the most diverse branches of human technology, it is precisely out of this admiration that I come to think differently about the further course of natural science than it has developed into our days.

On the other hand, we have the historical sciences with all that belongs to them, which also includes, for example, jurisprudence. You know, my dear audience, that natural science has increasingly come to focus on observing external facts and following experiments. They know that there was a strong endeavor, especially in the 19th century, to connect the enormous wealth of facts that have emerged through observation and experimentation with each other through great ideas and to strive towards certain so-called laws of nature. But the one who can really understand this whole scientific life knows that today, in the most diverse fields – in the field of physics, chemistry, biology – we are faced with the most incisive facts and that, with what is commonly known as science, what the facts tell us, we are not in a position to penetrate in any way into the essence of that which obviously must be behind it, yes, that the facts, I would say, stun us, that we cannot keep up with the abundance of facts using scientific methods. The outward course of science actually confirms this.

Even if very few people still pay attention to this today, it must be said that the last twenty years have actually brought about the greatest conceivable revolution in the field of physics. Ideas that were still considered unshakable thirty years ago have now been thoroughly revolutionized. One need only mention the name Einstein or the name Lorentz, the Dutch physicist, and by mentioning these names one can point to a whole range of facts and discussions that have revolutionized and shaken physics as it was just thirty years ago. Of course, I cannot go into the details here. But the fact that physics has been revolutionized, which is well known in certain circles, must be pointed out. Now, however, one can say: While, for example, something as significant as the revolution of the old concept of mass and matter through the newer radiation theory of electricity is at hand, our scientific ways of thinking cannot cope with what has actually been presented to man through the abundance of experiments. From the observation of radiant matter in a glass vacuum, it could be seen that the same properties that were previously attributed to matter, for example a certain speed and acceleration, must now be attributed to radiant electricity; so, so to speak, the concept of matter has been lost. It became clear from the abundance of experiments that nothing could be put in the place of the old concept of matter; and from Einstein's theory of relativity, with its terribly cold abstractions, nothing can be gained that resembles a real conception of what one is actually dealing with in external nature.

All this is said only to point out how the works have come into a flow that has developed in such a way that there is a wealth of observed and experimental material that cannot be mastered by our modes of representation. I would like to say that the development of science has shown that, although we can look at nature on the surface in the modes of perception that have been preserved from the past, we are not able to interpret what nature presents to us today in countless phenomena in the form of rays. A peculiar method has crept into physics in recent times. It is called the statistical method. Whereas in the past it was believed that precisely formulated natural laws could be arrived at by means of exact measurement, observation or experimentation, today we work very much with what is really similar to that statistical method, which resorts to probability calculation, which we find applied when we set up insurance companies, for example. There we also make assumptions, for example, that of the kind that so many of a certain number of people of a certain age have inevitably died after a certain number of years. With these statistical methods – which are based on probability theory and are similar to the methods of modern physics – one can get along quite well if, for example, one has to arrange something like life insurance; everything is correct and one can rely on this method. But the essential defect of the method is that it says nothing about the nature of that for which the method is used – which is clear from the fact that no one will believe that they must really die in the year that was calculated as their year of death using probability calculations and statistical methods. Such methods serve to summarize the facts, and for a certain action based on statistics, but they say nothing for penetrating into any essence. Thus, in the external, scientific field, we are, as it were, condemned to remain on the surface of things.

This, ladies and gentlemen, is most evident when this scientific method is to be applied in the practical treatment of the sick person, when it is to be applied in medicine. And it is precisely because of the dissatisfaction that arises today from the scientific basis of medicine that an arrangement such as the course for doctors that is taking place here in these weeks has been created. When approaching the sick person, one cannot subject him to treatment without really recognizing his nature. The physical and scientific methods must also be put to the test when approaching the human being. And all that can be deplored about medicine and its effects today is connected with the inadequate scientific foundation of our present-day sciences. This is one of the tasks of anthroposophy in relation to the present-day sciences. It has the task of finding real scientific methods through which the abundance of facts that are available to us today can really be seen through in such a way that we can penetrate through these facts into the essence of what surrounds us in the world.

Something very similar is the case with historical science. While at the turn of the eighteenth to the nineteenth century we still have attempts to observe human life in such a way that both the natural course of events in the development of the human race and that which comes from within the human being in a soul-spiritual way are taken as a basis – while At the turn of the 18th to the 19th century, we have studies such as Herder's “Ideas for a Philosophy of the History of Humanity”. During the 19th century, what historical science is becomes more and more abstract and abstract, more and more intellectual and intellectual. We see how those who cannot profess a certain materialism in history speak of ideas that are supposed to work in history. As if abstract ideas could be any kind of real agent that carries historical development! As if ideas were not initially something merely passive! Because our modes of thought are incapable of penetrating through observation or the facts provided by experimentation to the basis of nature, we remain, I would say, merely on the surface of what takes place in human life with our modes of thought. We are unable to connect what we grasp through our thoughts of the people acting in history or of the events occurring in history with the great forces that carry history.

We see, and this is particularly interesting, how in the 19th century, for example, such minds as Herman Grimm's appear. He is really very characteristic of the historical method of the 19th century. There is perhaps nothing that speaks about historical phenomena in such a wonderfully, deeply satisfying way as Herman Grimm does in his treatises, for example on Goethe's “Tasso” or on Goethe's “Iphigenia”. There is something there that is already in the realm of human spiritual creation. In this case Herman Grimm can set about something that can be grasped by thought because it has already been raised to the level of thought. But when Herman Grimm wants to go further, when he wants to go into reality, when he does not just want to look at something like Goethe's works “Tasso” or “Iphigenia”, but when he wants to present Goethe himself as a real human personality Herman Grimm also wrote a book about Goethe. One sees that the whole Goethe whom he describes is actually a kind of shadow figure and nowhere is there the possibility of penetrating the full intensity of the real. What Herder still attempted, namely to grasp thoughts that are historical and at the same time embrace nature, was no longer possible with the historical method of the 19th century. These thoughts are too thin to penetrate reality from a historical point of view. And so we have a historical science that cannot get out of thought, remains in thought, and cannot penetrate from thought into reality.

Here again, for anthroposophically oriented spiritual science, there is the necessity not only to grasp what the soul experiences in abstract thoughts, but to grasp it in such a way that the forces that really underlie the external reality are seen in these soul experiences. On the one hand, we must try to understand nature in such a way that we can apply our understanding to the human being – so that we can understand the human being, as we do in the art of medicine or in the art of education, and on the other hand, we must try not to get stuck in the abstract not to get stuck in abstract thoughts and ideas of history, but to penetrate to such a living inner soul life that we can truly grasp what has happened historically – an understanding so saturated with reality that it in turn is close to natural occurrence, to natural becoming.

Just as the inadequacy of the natural-scientific basis has become apparent in medicine, so too has the inadequacy of the historical method in social life. What has caused so-called historical materialism, the Marxist view, to begin to be put into practice in our time, to the misery of humanity in this much-tried Europe? What has caused people to arise who declare everything spiritual, everything legal, everything moral, and so on, to be an ideology, and see reality solely and exclusively in the economic production process? What has caused this? It has caused the historical methods of the 19th century to be incapable of grasping this reality. The historians or those who wanted to be historians in any field have remained with abstractions that have nothing to do with reality. And social democracy, meanwhile, has developed for itself what was not offered to it by the leading circles, and it did so according to what it alone knew something about: the economic process. The fact that we have a materialistic foundation of history and today a policy of economic science that is ruining Europe is the original sin of non-existent historical thinking. The facts are serious today, and only those who refuse to see their gravity can deny that it is necessary to strive for greater depth in both the natural and historical sciences and to work towards a new foundation.

This is what should be seen through within the spiritual current, for which this building, the Goetheanum, is the representative, so that - this should be explained here in all modesty - so that a science can arise that can really step out into our elementary schools, that can really flow into life. And one would like that not only the intellectual impulses of people of the present would be seized by these efforts, one would like that above all the hearts of people of the present could be there and feel how deeply connected all the social misery of our time, all the decline, the chaos of our time is with the aberrations present in the striving for knowledge and in the scientific striving of our time, which must be healed.

What I have just characterized should be contrasted with what can be gained from the spiritual scientific method for the natural scientific direction and for the historical direction. And I do not want to speak in abstractions, but I would like to point out two facts, which should only serve as examples of what is being sought here. The first example is taken from the field of natural science. It is intended to show the point where the scientific foundation of our scientific endeavor becomes insufficient when confronted with the concepts of the human being. Today, if you look around you at the scientific endeavor of the present, you can repeatedly find an insight into the human heart. This view of the human heart has been developed directly from the natural scientific basis of life. Just as mechanics, physics, chemistry and biology are today, so is our view of the human heart, because we have a very specific chemistry, physics, biology and so on, because we have a specific natural scientific basis. What is this view of the human heart? Well, you find it characterized everywhere as follows: the human heart is a pump that pumps blood through the human organism in such a way that this blood washes away certain useless substances, exchanging them for others that it carries to certain places in the human organism. If today, even the slightest doubt is expressed to certain people that this human heart could be a very ordinary pump, that the human heart works in the middle and pumps blood out to the various parts of the body, then the people who have adopted scientific views today – I have experienced it – they become downright wild. And yet, my dear audience, here is the point where a recovery of the scientific foundation can bring about a complete reversal.

Here the spiritual scientific world view will have to show that the heart is not a pump, but that the heart in its activity is only the result of the self-regulating currents and interactions that occur in the human organism. Man is a dual being. Everything that, to put it schematically, lies below the heart and everything that lies above it is organized in fundamentally different ways. What drives the development of carbon is fundamentally different from what happens when carbon combines with oxygen to form carbonic acid. But the actual agent, the actual driving force, lies in the forces that interact from the lower human being and from the upper human being - from the upper and the lower. Just as positive and negative electricity want each other when there is an electrical charge, and just as an apparatus that would be connected to this charge of positive and negative electricity would carry out certain activities, so the human heart carries out activities as a result of the currents that are in the human organism. The human heart is not the pump of the human organism. Everything that the human heart does is purely the result of the inner life, of a certain current in the human organism. The opposite of popular belief is the case.

But with that, my dear audience, one points at the same time to a complete reversal of the science of the nature of man. For only by considering this great contrast between the upper and lower human being, in which the activity of the heart is harnessed and, as it were, expressed as mediation, only by considering this, are we able to bring the human being into the right contrast to the whole of the environment, to understand how the lower human being stands in a certain relationship to the outer world of solid, liquid and gaseous bodies, and also to the outer world of thermal phenomena, while everything in the upper human being that contrasts to some extent with the workings of the lower human being must be paralleled with light and with other etheric processes in the earthly and extra-terrestrial realm.

We will only learn to place the human being in the right way in the whole universe when we stop believing that the heart is the pump that pumps blood through the organism. In reality, the blood has an inner life, and in the congestion that occurs between the lower human being and the upper human being, the heart is so involved that the result of this congestion becomes apparent in the movement of the heart. In the movement of the heart, we basically have nothing other than where the upper human being and the lower human being touch and where, in certain unconscious regions, the activity of the lower human being is perceived by the upper human being. The heart is, so to speak, a sense organ within the human being. Just as the sense organs that lie outside are organs for mediating the outer experiences of the human being, so the heart is the organ that mediates the experiences of one's own being, albeit in the subconscious. With these things, I only want to suggest that something as essential as the heart teaching, which is suitable for reforming all medical thought, needs a thorough reform today. But that is only one example – it is an example of how cause and effect are almost confused today, I would say in all areas of nature observation.

My dear attendees! Spiritualists claim that they have photographed spirits. Photographing is an external process, and I do not want to dwell here on whether or not one can photograph spirits. But with no more right than the spiritualists claim that they have photographed ghosts, certain physicists today claim that they have photographed the configuration of atoms. Certainly, one can throw X-rays at crystals, one can make these X-rays reflect, the reflected rays interfere, and then photograph them, and one can claim to photograph the configuration of the atoms. The essential question is only: Are we really photographing the atomistic agents here, or are we photographing certain effects that come from the macrocosm and show up only at the points where we believe the atoms are present? It is essential everywhere to find ways of thinking and imagining that are able to go from appearances to the essence of things in the right way. Because scientific methods are so inadequate, they cannot suffice for application to the human being, whether in the field of medicine or in the social realm.

Thus we see that people who believe they have been trained in natural science are now setting about solving social problems, like Lenin and Trotsky. But the fact is that only a few individuals have studied what natural science establishes from its facts, but this is insufficient as conclusions, as results. As a rule, such people do not allow themselves to be drawn into discovering what one believes to know about things and what one believes to have discovered as laws, and then to actually test them against the individual facts. When someone tells you that he has photographed the configuration of atoms, such people do not think about the value of such a photograph. Of course, it is terribly impressive when one announces to the world in popular presentations: Atoms exist; they have even been photographed. - The layman naturally says: Well, how can anyone who is not a layman deny that atoms exist, which are the agents in all natural effects, when these atoms have even been photographed.

But the point is to have an insight into how something like this comes about. We suffer tremendously in the present from the fact that things are asserted as popular worldviews, monistic or otherwise, that consist in nothing more than in abstract summaries of all kinds of results, without going back to their real foundations. What do people present at monistic gatherings other than what they have read about in books or heard in lectures? Where is the opportunity to actually go into the reality of the things from which such results are actually drawn? Therefore, there is no possibility of a real overview of the implications of the results in this field. We are experiencing in today's science - when it develops into a world view and thereby believes itself to be very exact - that the processes that we experience in history are then used to calculate the processes that are supposed to have taken place on our earth over millions of years or that are supposed to have taken place millions of years ago. These calculations are always correct; for if, for example, one calculates how much debris the Niagara Falls deposited in a certain number of years, then one can, of course, calculate a great deal from such layer formations. But what is the actual method of calculation? The method of calculation is as follows: we observe the processes in the human stomach, say for five years, and then we calculate what these processes were like 10, 20 years ago, 150, 200, 300 years ago. We will get exact results – except that the person with this stomach and its processes obviously did not even exist as a physical human being 300 years ago! In this way, one can also calculate the changes in the human stomach and then the nature of the whole person in 10, 20, 30, 100, 200, 300 years – only then the person has long since died, and the whole calculation – which is completely correct as a calculation – has not the slightest value. The same value attaches to calculations that relate to the state of the earth millions of years ago or millions of years in the future, because they do not take into account whether the earth existed at that time or will still exist then. What use is it to know that after so many millions of years, when we, let us say, paint egg white on the wall and this will glow due to the changes in the earth, when the earth will no longer be there! Today, people still do not understand that some calculation or similar result can be absolutely correct, but that it cannot be applied to reality.

Two things are necessary today if one is to make a judgment: first, that the judgment is built on the basis of a correct logical method – the method of calculation is also a logical method – and second, that the judgment is also built on an appropriate insight into reality. A judgment must be both realistic and logical. The former is usually forgotten today, which is why the only logically correct judgments play such a large role in our ordinary scientific life, but under certain circumstances they have no application to reality. This is the concern of the spiritual current of which this Goetheanum is the representative: not only to have logically correct views, which can then also lead to errors, but to have realistic views, ones that really build a bridge between what lives in man as a world view and what develops outside as reality, for only such realistic views can be used for life. Only such realistic views can help our present life, which is drifting so much into chaos, to recover.

So I have shown you by one example – I could only show the one example today, but it could easily be multiplied – by the example of heart science, how necessary it is to strive for a science that is in line with reality, and how the spiritual current that is cultivated here in particular sets itself the serious task of working towards such a necessary reform of this science. I would also like to give an example of how to work towards the historical sciences. Using this example, I would like to show how a rudimentary scientific method, I would say a stunted scientific method, has simply been applied to the historical being, and how this has led to disastrous errors.

In the field of natural science, I would like to point out the so-called biogenetic law. I do not want to talk about the more or less limited validity of this law, but I want to treat it as a kind of hypothetical natural law. What does this biogenetic law state? It states that every higher animal creature, including man, during embryonic development, that is, during the development from conception to birth, briefly undergoes the forms that have been experienced in the development of the species. For example, the human embryo shows a fish-like form during one particular period, then other forms. These forms, the metamorphoses through which the embryo passes, are reminiscent of what has taken place in the developmental series in the history of the species, so that it has been able to come up to the human being through various forms. - This so-called biogenetic law has a certain limited significance. There is no doubt that ontogeny is a brief repetition of phylogeny, that individual development is a brief repetition of tribal development. But now attempts have been made to apply what has been found in the natural field to the historical field. It was believed that what lives in a later culture must, in a brief repetition, also show what lived in an earlier culture. So when a new people emerges somewhere, in its initial stages it must, as it were, pass through the stages of human development as they have been experienced so far, and then add a new one on top, just as the human being adds the mature life to the embryonic repetition of the tribal history. Not much has come of it if one wanted to apply this law, which was initially formulated purely abstractly for historical development and was modeled on a series of scientific observations, to life. I would like to say that life experiences do not actually confirm this law in the historical field in such a way that one can do anything with it in the face of reality.

On the other hand, the following emerges for the spiritual scientist's sharpened sense of observation. The essential thing is that the inner work that the spiritual scientist has to do in order to arrive at his modes of conception, and then to penetrate into nature in the way I have shown, sharpens his view of reality, his sense of observation for reality. This is how it turns out for this sharpened sense of observation: in the early stages of its development, the human being undergoes certain metamorphoses. One must only have an unbiased sense of what is going on in the early stages of human development. We have an important stage of life in human life: from birth to the change of teeth around the age of seven. The soul life of the human being manifests itself in a very specific way during this period, and with the change of teeth it undergoes a transformation. Until the change of teeth, the human being is in the epoch of his life where he is an imitative being who wants to imitate everything that is done in his environment, down to the movements, down to the formation of speech sounds, and who wants to imitate these things through inner forces. Up to the age of seven, he adapts so well to the human environment that he then, up to the next important stage in life, which is linked to the onset of sexual maturity, has the need to accept, on the basis of authority, that which he is supposed to believe. Then the whole organization of the human being changes again, and so does his soul life. And anyone with enough sense of observation will be able to notice how the human being changes even in his early twenties, or perhaps in his late twenties. Later on, what corresponds to this youthful transformation of the human being can only be observed by the keen sense of observation of the spiritual researcher. When a person has really undergone spiritual training, it becomes apparent that towards old age certain, I would say shadowy, transformations of the soul life occur. They only appear in hints, but one notices quite clearly: in the forties, at the end of the forties, one becomes a different person and at the end of the fifties one becomes yet another person. These metamorphoses occur in a shadowy, rudimentary way, as only hinted changes within, but anyone who can observe them can compare them with the hints that occur in embryonic life and that are repetitions of earlier physical forms that have been passed through in tribal development.

But one cannot simply transfer the scientific biogenetic law to history; instead of looking at the beginning of life, as the natural scientist must do, the historian is compelled to look at the end of life, at these shadowy, rudimentary transformations of the soul life. And just as for the natural man the beginning of life presents itself as a repetition of tribal history, so these rudimentary hints at the end of life turn out to be repetitions of what the human race has gone through on earth as a whole. We learn to understand that what is only rudimentarily present in our aging today was present in a pronounced sense in prehistoric man; we learn to understand that we can go back to a humanity that has undergone such transformations of the organic-mental life into old age as we do during the change of teeth and sexual maturation. And in our aging, we experience a rudimentary repetition of what humanity has gone through in its historical development. This is where it will become clear what the correlate of the biogenetic law is for historical science.

Those who think abstractly are always satisfied when they have found something, they then expand it and build an entire system of worldviews from it; they want to expand the biogenetic law to the historical becoming of humanity. To the real observer – and this is the observable reality for the spiritual researcher – something quite different presents itself. It shows that we are able to see in our own ageing and its rudimentary changes a repetition of what we find in earlier historical stages of human development. We look back to ancient Indian and Persian times and know that even in old age people remained so capable of development that a metamorphosis could be seen in their organism even in the forties and fifties of human life, as can only be observed today during the change of teeth and sexual maturation. You see, here we have the difference between true observation of reality and the abstract desire to transfer, which has arisen precisely through materialism. And we then understand how, in primeval times, the human being lived as a child and young person alongside the old person and said to himself: One experiences something in old age that brings something completely new into life. Let us consider how deeply this true law allows us to see into the inner process of human development, how we can see into a state of humanity in which we understand patriarchal life because young people anticipated old age in such a way that they said to themselves: this old age offers me something completely new. And so we do not look at prehistoric humanity in the same way as today's materialistic anthropologist does. We look at this primitive humanity and understand it, I would say intimately human, and we can also recognize that in its entire element something quite different was present for this primitive humanity than for present-day humanity. But we must take an interest because we are approaching something directly human, for this metamorphosis from primitive man to our present time. And if we have to admit that the human organism has changed, we will also be able to point out other changes in the human organism in the right form.

I will point out just one thing, my dear audience, which is revealed by spiritual science, but which, because it is relatively close to us and can even be proven externally by philological-historical research, is that the Greeks had their culture, which has such a profound effect on us, because they viewed their environment differently than we do today. Spiritual science shows us that what was in the Greeks was still capable of organic development to a much greater age than it is in us. We reach the end of an ascending organic capacity for development at the end of the twenties; the Greeks continued it well into their thirties. This necessitated greater activity in the Greeks, and that meant that the Greeks invested even more activity in their sense organs than we are able to invest. Therefore the

the Greeks were not yet a reflective race. Mankind has only become reflective since the middle of the 15th century. The Greek race was one that still transferred all its inner activity into the world of the senses, still saw the whole world, I might say, more brilliantly, more warmly than we do. We have to imagine that the Greeks had no interest in dark colors, that they had the keenest interest and the greatest sensitivity for bright, warm colors. And we find external confirmation when we discover that the Greeks have a single word for both dark hair color and lapis lazuli, the blue stone used for painting. People have never had blue hair; so if dark hair and lapis lazuli are both referred to by the same word, it is clear that the blue is seen as dark. And the other peculiar thing is that the Greeks had one word for green = chloros, and at the same time they used this word for what we call yellow, honey. And so I could cite many more examples that would prove to us that the Greeks' vision was similar to blue-blind vision. Roman historians tell us that the Greeks painted only in four colors: black, white, red, and yellow.

From this we can see that when we look into history, we do not have to look at the great so-called war events, at the great so-called formations and fallings of states, but we have to look at the intimate, we have to see how the individual human being has developed. In this way we again meet the needs of our present time. The conquests of Alexander the Great interested only those generations who were first oriented towards this interest through school. Today, the broad masses are called upon for education and intellectual life, and they want to be interested in something other than the conquests of Xerxes or Alexander the Great, of Caesar or even later ones; they want to be interested in what emerges in every human being as the truly human. But a science of history arises for our soul's eye that describes how man was different five, six, seven millennia ago, how he was different in Greek times than he is now. A history arises that approaches everything individually human directly, that allows the Greek to arise before our soul's eye, so that the person of the present can compare the Greek with himself spiritually and mentally. What concerns every human being will be of interest to those who, as the broad masses, strive for education today; what concerns not only Alexander the Great or Alcibiades and Caesar, but what concerns every human being, what, so to speak, is in every human being because he himself is a descendant of those who saw the world so completely differently.

Again, it is a serious question, especially in view of the social needs of the present, to strive for a historical science that is closely related to the human being; and such a science, because it touches the innermost part of the human being, will also be able to release the moral and legal impulses in the human being. In the externalized life of the state, we have gradually come to something that is nothing more than a legislative convention. But what lives in our state laws does not reach into the depths of the human soul where the moral impulses arise. How do today's legal measures live in the individual human being? They do not live. The lawyer himself often does not live them until he has looked them up in the law books, because he usually does not know much about them before he has looked up the relevant paragraph. But what has gradually become a mere historical abstraction does not live in people. If we establish another historical science, it will be one that can trigger impulses in life. Such a historical science alone will be able to grasp people and lead them to reasonable social desires – in contrast to the historical materialism that Lenin and Trotsky cultivated. Because people have been offered nothing but abstract, insubstantial ideas, Lenin and Trotsky were able to confront them with what people alone understand: the results of economic life.

Today, the great, serious demands of life raise the question: in what way can natural science and historical science be revitalized? If we want to take life seriously today, we have to think about such a revitalization of the sciences. I can well imagine that those people who today receive their education through everything that such an education achieves today will be shocked by what I am saying here and probably find it radical – while we, after all, must find it absolutely necessary simply because of the seriousness of life. But is it not our time itself that points to the seriousness of life in every moment?

Dear attendees, it can be hypothesized that this hall would be very full today if it were not for the delayed celebration of Carnival – if you can call it a celebration. But it is entirely to my liking that this evening is being held here today, to show that there are still places where people feel that serious matters must be discussed in a time of need, in a time like the one we are living in today. In such a time, there is still much that cannot be reconciled with the seriousness of life that is necessary to think of something like what has been suggested in today's introductory lecture.

But when one expresses something like this, my dear audience, one feels reminded of the saying of someone who, in his time, also felt compelled to speak of the great impulses in contrast to the little interest of human beings: Johann Gottlieb Fichte once spoke about the destiny of the scholar and gave lectures on the subject. When these lectures were published, he introduced them with just a few words. He said, addressing himself to all those who so well proved from their life practice that ideals cannot be realized after all - he actually did not address these, because they are not teachable, but he spoke with reference to these - he said: That ideals cannot be realized in direct life, we others know that just as well as these so-called life practitioners. But that life must be directly oriented towards them, we must say with all seriousness. And Johann Gottlieb Fichte added that there are people who are unable to see how necessary it is, in the serious hours of world history, to also begin something correspondingly serious, which only proves that these people simply cannot be counted on in the world plan. And so, said Fichte, may they be given by the spirit that guides this world plan “in due time rain and sunshine, wholesome nourishment, and undisturbed circulation of the juices” and - if it is possible - also “wise thoughts”; but otherwise one cannot count on them when talking about the impulses that lie in the great world plan.

But one would like, especially in today's serious world situation, to find a sufficiently large number of people who can feel this seriousness and, out of it, can feel the necessity that not small things, but great things must happen in impulses, and that they must happen precisely in the realm of human consciousness itself, so that we can move forward. It is out of such impulses that I have tried to speak to you today, using individual examples to illustrate the relationship between anthroposophy and contemporary science. I have only been able to sketch what I wanted to say, but if, through this sketch, I could evoke such impulses in a sufficiently large number of people, which could then have a stimulating effect on what must happen - a renewal of our entire scientific life - then I would consider what can actually happen through such impulses to have been fulfilled, at least for the time being.

In our time, science is very proud when it says that it wants pure knowledge. In Greek times, when imagination was closer to life, the word “catharsis” was used for the most important moment in a tragedy, when the hero's fate was decided. In this way, something was introduced into aesthetics that was taken from medicine. For in Greek life, “catharsis” was regarded as a kind of crisis, whereby certain pathological processes in the organism are counterbalanced or paralyzed by other processes. In this healthy Greek age, ideas were transferred from what takes place in nature to the artistic field. Today, we need a science that does not allow a rift to develop between theory and practice; we need a science that is viable and full of life, we need a science that can build up life.

However, only those people who really understand and feel the seriousness of contemporary life will long for such a powerful science. And as for the rest, let me say this at the end, we must, in accordance with the old saying of Fichte, leave them today to a kind cosmic plan, which provides them with food and drink at the right time, which gives them sunshine and rain at the right time, which gives them postponed carnival fun and - if possible - also wise thoughts. It will be difficult!

But what is needed today lies in another area and can be described as follows: spirit-estranged research must find its way back to the spirit. And it is this path back to the spirit that anthroposophically oriented spiritual science wants to find, and to this end it calls on humanity. That is the truth, despite all the prejudices and defamations that are otherwise leveled against this anthroposophically oriented spiritual science in the world.

[Lively applause.

Roman Boos: In thanking Dr. Steiner for his lecture, I would like to express the hope that the lectures that will now follow will have the effect in our circle and in the outside world that was indicated in Dr. Steiner's lecture. I would now like to ask that after a short break, those who may still have questions about today's lecture come forward. I would particularly like to ask all our scientifically working friends to take this opportunity, since Dr. Steiner is prepared to add something supplementary in this or that respect.

Eugen Kolisko: In what Dr. Steiner said about research into the reverse biogenetic law, how can it actually be established that we are dealing here with a time that lies so far back that it corresponds to a particular period? How can we determine from the processes observed in the phenomena of old age how far back this lies in earlier times?

Friedrich Husemann: Is the blue blindness of the Greeks something that has only to do with the individual development of this people, or is it perhaps something that occurs in the general course of development of a race or a people, which would therefore correspond to a certain age of this race? What about the Chinese, for example, who have been depicted in blue colors since very early times? Are there other factors at work here?

Walter Johannes Stein: How are changes in sensory perception related to changes in thinking among the Greeks, who, according to the book 'The Riddles of Philosophy', still had a much more pictorial perception?

Roman Boos asks Dr. Steiner to give the closing remarks.

Rudolf Steiner: In the sense of a closing word, I would like to address the questions that have been asked. The first question, ladies and gentlemen, is of course one that would require a very comprehensive explanation in order to answer it.

First of all, I have to mention that a real exploration of these things is only possible by applying the spiritual scientific method, that is, the method that actually teaches us to look at what we are otherwise accustomed to looking at from the outside, now to look at from the inside. You can get an idea of what actually comes into consideration in the following way. When you look at the physical organism, you have to take the present moment as your basis. You have to stick to the configuration and outer activity that the physical organism has in the present moment. If you then move on to observing the soul life, you will not find in this soul life the necessity for restriction to the present moment, but you will find in the soul life - initially in the individual soul life - the expansion back into the sixth, fifth, fourth year of life. The experiences are incorporated into memory, so that when you move from observing the physical person to observing the soul, you move from the present to an individual past. To acquire spiritual scientific methods means to develop certain abilities that go beyond the ordinary soul life. These abilities, which go beyond the ordinary soul life, then also expand that which, during the transition from the physical into the soul, extends over a certain period of time, up to the period of childhood. These spiritual scientific methods expand the observation beyond the individual human being, and what enters is the inner observation of the world process. It is certainly a long path, which you will find described in my books, but it is a path that can certainly become a reality for human development.

Just as the inner experiences are immanent in time in a certain way in the memory-based review of the individual life path, one will - but only through comparative treatment of what one has in one's memory - arrive at the design of the time scheme for what presents itself to inner vision, if one only really knows how to work methodically. In this way one arrives at a truly methodical approach. The person who acquires the observant sense for what I have called the rudimentary soul metamorphoses of old age – but which are also matched by rudimentary bodily metamorphoses – will find that there are certain periods of time in which such metamorphoses take place. There is such a period at the end of the forties, again at the end of the fifties, and in the middle of the fifties, so that one does indeed get certain periods of inner experience for this rudimentary soul metamorphosis. Now, if one really applies inner methodology in the expansion of inner vision to the extra-individual realm and thereby arrives at certain time determinations, one can either rely on them directly, which is entirely the case with a developed spiritual-scientific method, or one can try to corroborate what presents itself in this way by verification from outside. For example, you can say to yourself that today, when you have already sharpened your sense of observation, let's say around the age of 35, you experience a certain life metamorphosis. Now you look for this in what is presented to you in the outer historical life, and you thereby fix a certain historical point in time. One then tries to find another life metamorphosis, for example that which presents itself at the end of the 1920s – one arrives at a later point in time. This provides us with individual epochs for what happens historically and what corresponds to an inner metamorphosis of life. In this way, one can relate these individual, unique life epochs to the past historical development of humanity. Is this indicative of the path? Of course, I can only sketch out this path. If you follow the idea, it will become clear to you that this path is an exact one.

As for the so-called blue blindness of the Greeks, I would ask you to please bear in mind that I really only want to speak of a so-called blue blindness. It is more a sensitivity of the Greeks for the bright, warm colors and a lesser interest in the dark, blue, cold colors. One must be clear about the fact that the process itself that is taking place is much more spiritual for the Greek people than it is for today's partially blue-blind people. It is only an analogy, but it is precisely this mental blue blindness that is so strongly present in the Greeks that we can still prove it in the Greek language. But you have probably already been able to deduce from the lecture that we should not regard this as an individual characteristic of the Greek people, but as something that occurs in a particular period of a people's development. Of course, it must be borne in mind that the relative epochs of the peoples living side by side on earth do not coincide absolutely. It must be realized that the Chinese people, for example, had long since emerged from the period of blue blindness when they entered history. So, to a certain extent, one must perceive the periods of time as layered next to each other, then one will see what I have said in the right light. I have tried to describe the thought process as it manifested itself in the Greeks in my “Riddles of Philosophy”; this thought process of the Greeks was also somewhat different from our present-day thought process. Our thought process is that we are aware of a certain activity of thought with which we accompany external facts. We ascribe the formation of thoughts to this activity of thoughts, of which we are aware, and ascribe only the sensory impression to the objective. The Greeks were different. In the Greeks - you can easily prove this by looking at the Greek philosophers with an unbiased judgment - there was a clear awareness that they saw thoughts in things just as they saw colors in things, that they therefore perceived thoughts. The Greeks experienced the thought as something perceived, not as something actively formed. And that is why the Greeks were not really a reflective people in the sense that we are. People have only really become reflective since the middle of the 15th century. The thinking process has become internalized. It has become internalized at the same time as the course of the sensory process. I would say that the Greeks saw more of the active part of the spectrum, the red, warm side of the spectrum; they only sensed the cold, blue side of the spectrum indistinctly. And today we certainly have a very different perception of the red and warm side of the spectrum; we see it much more shifted towards the green than the Greeks, who were still sensitive to it beyond our outermost red. The Greek spectrum was shifted entirely towards the red side. The Greeks therefore saw the rainbow differently than we do. And by having our sensitivity more on the other side of the spectrum, we are turning our attention to the dark side, and that is something like entering a kind of twilight. It makes you think. If I describe it more figuratively now, don't be offended; it is based on a very real process of human development. With the shift of sensitivity from the warm part of the spectrum to the dark part of the spectrum, something similar occurs in the development of humanity as a whole, as it does in a person when they experience twilight from full brightness, where they begin to rely more on themselves, to follow the inner path of thought, and where they become pensive. I would say that in the twilight, in the dark, thinking is more active than when the sensitivity is directed towards the lively, warm colors, where one lives more in the outer world, experiences more of what is in the outer world. The Greek was more absorbed in the outer world with all his thinking. He therefore also saw his thoughts in the outer world. Modern man, who has shifted the whole spectrum of vision more towards the dark side, cannot see his thoughts in the outer world. Just as one will not claim that what the soul experiences is outwardly visible at night when it is dark all around, but knows that it takes place in the soul, so what what man experiences since the shift of the spectrum view, happens more on the dark side in the soul, and one can say that a shift in thinking has occurred since Greek times.

These are the kinds of things that arise from research in spiritual science. I can only sketch them out here; I hope that some of what has been suggested today can be developed further here in the next few days, and I wish my subsequent speakers good luck in dealing with the most interesting questions possible in the next few days.